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NEW   TRANSLATION 

•■!TARIA.N 

THE    BOOK"  -  0%  i>  S  A  I.  M  S 

AND    OP 


THE  PROVERBS, 

WITH 

mTRODUCTIONS,     AND    NOTES,     CHIEFLY 
EXPLANATOllY. 


By    GEORGE    R.    NOYES,   D.D., 

HANCOCK    PBOFESSOK    OF    HEBREW,    ETC.,    AND  DEXTER   LECXaKEK 
IN    HARVARD    UNIVERSlTr. 


FIFTH      EDITION. 


BOSTON: 

AMERICAN  UNITARIAN  ASSOCIATION. 

1874. 


Entered,  according  to  Act  of  Congress,  in  the  year  1866,  by 
THE  AMERICAN  UI^^ITAKIAN  ASSOCIATION, 

In  the  Clerk's  Office  of  the  District  Court  of  the  District  of  Massachusetts. 


THE   PSALMS. 


INTEODUCTION. 


I.    General  Character  and  Value  of  the  Psalms. 

The  Book  of  Psalms  has  been  styled  by  some  of  the  German 
critics,  in  allusion  to  a  portion  of  Grecian  literature,  The  Hebrew 
Anthology  ;  that  is,  a  collection  of  the  lyric,  moral,  historical, 
and  elegiac  poetry  of  the  Hebrews.  Regarded  in  this  light  alone, 
it  presents  a  most  interesting  subject  of  literary  taste  and  curi- 
osity. Many  of  these  psalms  must  have  been  composed  some 
hundreds  of  years  before  the  period  which  is  commonly  assigned 
to  the  origin  of  the  Hiad  of  Homer.  But  it  is  not  with  them  as 
with  many  of  the  productions  of  the  classic  Muse,  of  which  the 
antiquity  constitutes  their  greatest  claim  upon  the  attention  of 
the  scholar,  and  of  which  the  subjects  possess  little  or  no  interest 
for  the  world  in  its  manhood.  It  was  the  privilege  of  the  Hebrew 
bards  to  be  employed  upon  subjects  possessing  an  interest  as  en- 
during as  the  attributes  of  God  and  the  nature  of  dependent  man. 
Their  poetry  has  the  deep  foundation  of  eternal  truth.  It  comes, 
for  the  most  part,  in  language  the  most  glowing,  from  the  very 
depths  of  the  soul,  rich  in  sentiments  adapted  to  the  soufs  most 
urgent  wants.  Hence  its  living  spirit,  its  immortal  freshness. 
Hence  its  power  of  reaching  the  hearts  of  all  men,  in  all  countries 
and  in  all  ages.  Where,  in  the  whole  compass  of  literature,  cau 
one  find  more  of  the  ' '  thoughts  that  breathe  and  words  that  burn  " 
than  in  the  Hebrew  Anthology  ?  Then,  too,  what  variety  is  there 
in  the  subjects  of  these  ancient  compositions  !  How  diverse  the 
states  of  heart  and  fortune  that  occasioned  them !  How  various 
the  strains  of  joy,  sorrow,  gratitude,  love,  hope,  confidence,  fear, 

[5J 


6  '  INTRODUCTION. 

remorse,  and  penitence,  wliieli  come  from  tlie  sacred  lyre  !  There 
is  scarcely  a  conceivable  state  of  the  human  soul,  in  which  one  may 
not  repair  to  the  Psalter,  as  it  were  to  a  sympathizing  friend. 

What  a  sensation  would  be  produced  in  the  literary  world  by 
such  a  collection  of  poetry  as  is  presented  in  the  Book  of  Psalms, 
could  it  come  recommended  by  the  attraction  of  novelty  !  But  the 
trnth  is,  that,  in  general,  the  ear  is  accustomed  to  these  admirable 
productions,  before  the  mind  can  comprehend  their  meaning  or 
fed  their  beauty ;  so  that,  in  maturer  life,  it  requires  no  incon- 
siderable effort  to  give  them  that  attention  which  is  necessary  for 
the  leception  of  the  impressions  they  are  adapted  to  impart. 

Another  obstacle  to  a  proper  estimate  of  the  poetry  of  the  Scrip- 
tures is  the  very  imperfect  translation,  and  wretched  arrangement, 
in  which  it  has  been  presented  to  English  readers.  Let  the  lover 
of  poetry  imagine  what  impressions  he  should  receive  from  the 
odes  of  Collins  or  Gray,  cut  up  into  fragments  like  the  verses  in 
the  common  version  of  the  Bible,  and  he  may  comprehend  what 
injustice  has  been  done  to  the  Hebrew  poets. 

The  compositions  in  the  Book  of  Psalms  are  the  productions  of 
various  authors  and  periods,  belong  to  different  species  of  poetry, 
and  possess  various  degrees  of  poetic  merit.  While  some  of  them 
present  the  fresh  gushes  of  excited  feeling,  or  the  calmer  expres- 
sion of  the  sublimest  sentiments,  in  the  boldest  language  of  poetry, 
others  consist  only  of  moral  maxims  artificially  arranged  in  a  sen- 
tentious style,  or  of  elaborate  and  imitative  prayers  and  praises, 
prepared  for  the  public  worship  of  God. 

The  Psalms,  says  De  Wette,  are  lyric  poems.  This  is  all  that 
is  implied  in  the  name  which  they  bear,  "^alimg^  from  rpulXetv, 
chordas  tangere,  Jidibus  canere,  signifies  the  music  of  a  stringed 
instrument,  the  sound  of  the  lyre;  then,  a  song  sung  to  the  music 
of  the  lyre.  This  word  Is  used  by  the  Alexandrian  translators  for 
the  Hebrew  "^^T??,  as  well  as  ipuXkeiv  for  the  verb  172 T ;  but  these 
Hebrew  words,  whatever  may  be  their  etymology,  have  the  signi- 
fication of  song  accompanied  with  music.  Psalter  (ipalrifpiov) ,  the 
name  which,  in  imitation  of  the  Greeks,  we  give  to  the  collection 
of  Psalms,  properly  denotes  a  stringed  instrument ;  and  the  appel- 
lation is  to  be  understood  in  the  same  manner  as  when  we  give  to 
a  collection  of  lyric  poems  the  title  of  The  Lyre.     The  Jews  call 


INTRODUCTION.  J 

the  Psalms  t'^^!!?!,  songs  of  i^raise,  and  the  collection  t^^lbri?!  "ItD* 
also,  abbreviated,  C^l^i,  an  appellation  which  applies  to  a  part 
only  of  the  Psalms.  The  term,  D^S;^t?2  or  d^l'^d,  songs,  odeSy 
would  be  more  correct. 

The  Psalms  are  lyric,  in  the  proper  sense ;  for  with  the  He- 
brews, as  in  the  ancient  world  generally,  song  and  music  were 
connected,  and  the  titles  to  most  of  the  Psalms  determine  their 
connection  with  music,  though  in  a  manner  which  is  often  unin- 
telligible to  us.  These  compositions  deserve,  moreover,  the  name 
of  lyric,  on  account  of  their  character  as  works  of  taste.  The 
essence  of  lyric  poetry  is  the  immediate  expression  of  feeling ;  and 
feeling  is  the  sphere  to  which  most  of  the  Psalms  belong.  Pain, 
sorrow,  fear,  hope,  joy,  confidence,  gratitude,  submission  to  God, 
every  thing  that  moves  and  elevates  the  soul,  is  expressed  in 
these  hymns. 

In  the  Psalms  we  have  merely  the  remains  of  the  lyric  poetry 
of  the  Hebrews.  The  productions  of  this  class  were  undoubtedly 
far  more  numerous  than  would  seem  to  have  been  the  case  from 
these  remains,  and  spread  tkrough  a  wider  and  more  diversified 
field.  The  Psalter  is  chiefly  composed  of  religious  and  devotional 
hymns ;  but  it  cannot  be  maintained,  that  the  lyric  poetry  of  the 
Hebrews  was  exclusively  devoted  to  the  service  of  religion  and 
of  public  worship.  The  supposition  is  sufficiently  contradicted  by 
those  invaluable  examples  of  another  species  of  lyric  poetry,  which 
are  preserved  in  other  parts  of  the  Scriptures ;  such  as  David's 
elegy  over  Saul  and  Jonathan,  the  song  at  the  well  (Numb.  xxi. 
17),  and  especially  the  Song  of  Solomon,  although  the  last  be- 
longs to  a  somewhat  different  branch  of  poetical  composition.  In 
the  Book  of  Psalms  itself,  there  is  one  production  which  possesses 
an  altogether  secular  character,  namely,  Ps.  xlv.  For  most  of 
the  hymns  which  are  extant,  we  are  indebted  probably  to  the  reli- 
gious use  to  which  they  were  consecrated,  rather  than  to  any  com- 
mon poetical  sympathy ;  and  hence  so  few  secular  songs  have  been 
preserved  from  destruction. 

In  respect  to  their  contents  and  character,  the  Psalms  have  been 
classified  in  the  following  manner :  *  — 

*  See  De  Wette's  Commentar  iiber  die  Psalmen,  p.  3.    Biblical  Reposi- 
tory for  1833,  p.  448. 


8  INTRODUCTION. 

I.  H^Tiins  in  praise  of  Jehovah.  1.  Generally  as  God  of  na- 
ture and  of  man,  Ps.  viii.,  civ.,  cxlv.  2.  As  God  of  nature  and 
of  Israel,  Ps.  xix.,  xxix.,  xxxiii.,  Ixv.,  xciii.,  cxxxv.,  exxxvi., 
cxlvii.,  and  others.  3.  As  God  of  Israel,  Ps.  xlvii.,  Ixvi.,  Ixvii., 
Ixxv.  4.  As  the  saviour  and  helper  of  Israel,  Ps.  xlvi.,  xlvii., 
xlviii.,  Ixxv.,  Ixxvi. ;  and  of  individuals,  Ps.  xviii.,  xxx.,  cxxxviii., 
and  others. 

II.  National  psalms,  containing  allusions  to  the  ancient  history 
of  the  Israelites,  and  to  the  relation  of  the  people  to  Jehovah, 
Ps.  Ixxviii.,  cv.,  cvi.,  cxiv. 

III.  Psalms  of  Zion  and  of  the  temple,  Ps.  xv.,  xxiv.,  Ixvlii., 
Ixxxi.,  Ixxxvii.,  cxxxii.,  cxxxiv.,  cxxxv. 

IV.  Psalms  relating  to  the  king,  Ps.  ii.,  xx.,  xxi.,  xlv.,  Ixxii., 
ex. 

V.  Psalms  which  contain  complaints  under  affliction  and  the 
persecution  of  enemies,  and  prayers  for  succor ;  the  most  nu- 
merous class,  comprising  more  than  a  third  part  of  the  whole  col- 
lection. These  psalms  of  complaint  are,  —  1.  Personal,  relating 
to  the  case  of  an  individual,  Ps.  vii.,  xxii.,  Iv.,  Ivi.,  cix.,  and 
others.  2.  National,  Ps.  xliv.,  Ixxiv.,  Ixxix.,  Ixxx.,  cxxxvii., 
and  others.  3.  Personal  and  national  at  the  same  time,  Ps.  Ixix., 
Ixxvii.,  cii.  From  these  divisions  proceed  still  others.  4.  Gen- 
eral psalms  of  complaint,  reflections  on  the  wickedness  of  the 
world,  Ps.  X.,  xii.,  xiv.,  xxxvi.  5.  Didactic  psalms,  respecting 
the  condition  of  the  pious  and  the  godless,  Ps.  xxxvii.,  xlix., 
badii.  6.  Psalms  of  thanksgiving  for  deliverance  from  enemies, 
which  also  pass  over  into  the  first  class,  Ps.  xxxiv.,  xl.,  and 
others. 

VI.  Religious  and  moral  psalms.  1.  Odes  to  Jehovah  with 
special  allusions,  Ps.  xc,  cxxxix.  2.  Expressions  of  religious 
conviction,  hope,  confidence,  Ps.  xxiii.,  xci.,  cxxi.,  cxxvii., 
cxxviii.  3.  Expressions  of  religious  experience,  resolutions,  &c., 
Ps.  xlii.,  xliii.,  ci.,  cxxxi.  4.  Development  of  religious  or  moral 
ideas,  Ps.  i.,  cxxxiii.  5.  Didactic  poems  relating  to  religion, 
Ps.  xxxii.,  1.  6.  Collections  of  proverbs,  in  alphabetical  order, 
Ps.  cxix.  The  few  which  cannot  be  brought  under  any  of  the 
foregoing  classes  and  divisions  either  constitute  new  ones  by 
themselves,  or  possess  an  intermediate  character. 


INTRODUCTION.  9 

It  will  be  perceived,  that,  in  this  classification,  proposed  by 
De  Wette,  no  place  is  assigned  to  psalms  relating  to  the  Messiah. 
This  is  in  accordance  with  the  opinion  of  the  above-mentioned 
distinguished  commentator,  and  others,  who  reject  the  doctrine  of 
a  double  sense  in  the  Scriptures,  that  there  is  not  in  the  Book 
of  Psalms  any  prediction  relating  to  the  Messiah.  The  question 
whether  any,  and,  if  any,  how  many,  of  the  Psalms  relate  to  the 
Messiah  is  attended  with  considerable  difficulty.  At  first  view, 
it  would  be  natural  to  expect,  that  the  'lyrical  productions  of  the 
Jewish  poets,  as  well  as  the  writings  of  the  prophets,  would  con- 
tain allusions  to  the  Messiah.  But  when  we  come  to  examine 
those  which  have  been  chiefly  referred  to  as  containing  the  Mes- 
sianic hopes,  such  as  the  ii.,  xvi.,  xxii.,  xL,  xlv.,  Ixxii.,  ex.,  we 
seem  to  find,  on  the  principles  of  historical  interpretation  which 
are  applied  to  all  other  books,  in  some  of  them  no  predictions 
whatever,  but  only  references  to  the  past  or  the  present ;  in  others, 
only  glowing  anticipations,  which  seem  to  refer  to  the  writer  of 
the  psalm,  or  to  Jewish  kings  contemporary  with  him.  The  ques- 
tion can  be  decided  only  by  a  critical  examination  of  each  psalm. 
But  it  deserves  consideration,  whether  Christ  may  not  be  said  to 
have  fulfilled  what  is  written  in  the  Psalms  concerning  him,  when 
he  filled  out,  or  completed,  what  was  valuable  in  the  experience, 
or  precious  in  the  hopes,  of  David  and  other  servants  of  God, 
wliich  are  the  proper  subjects  of  the  Psalms.*  His  life  and  suffer- 
infifs  were  analo2i;ous  to  theirs,  but  of  a  higher  character  and 
attended  with  more  glorious  results.  It  is  well  observed  by 
Stanley,  in  connection  with  other  valuable  remarks  on  the  sub- 
ject, "  The  Psalter  is  especially  prophetic  of  Christ,  because,  more 
than  any  other  part  of  the  ancient  Scriptures,  it  enters  into  those 
truths  of  the  spiritual  life,  of  which  he  was  the  great  revealer."f 
This  view  is  confirmed  by  the  interpretation  of  the  Psalms  which 
has  generally  prevailed  in  the  Christian  church.  The  ever-recur- 
ring remark  of  the  common  expositor  is,  "This  psalm  in  part 
refers  to  David,  and  in  part  to  Jesus  Christ ; ''  or,  "  This  psalm  is 
fulfilled  in  a  lower  sense  in  David,  but  in  a  higher  and  better  sense 
in  Christ."     But  the  supposition  that  the  psalm  itself  contained, 

*  See  Int.  to  the  Prophets,  p.  Ixx. 
t  History  of  the  Jewish  Chiu-ch,  vol.  ii.  p.  161. 
1* 


10  INTRODUCTION. 

in  the  mind  of  the  writer,  more  senses  than  one,  seems  to  con- 
tradict all  just  views  of  the  nature  of  language.  In  regard  to 
some  of  the  references  *  made  to  the  Psalms  by  Paul  and  Peter, 
and  the  author  of  the  Epistle  to  the  Hebrews,  it  seems  necessary 
to  suppose  that  they  were  not  inspired  as  critics  and  interpreter.s, 
but  that  they  argued  according  to  a  mode  of  reasoning  and  of 
interpretation  which  they  held  in  common  with  their  contempo- 
raries, but  which  cannot  be  regarded  as  valid  at  the  present  day. 

Now,  it  is  an  indisputable  fact,  that  the  ancient  Jews,  without 
regard  to  any  just  laws  of  interpretation,  without  any  regard  to 
the  connection  in  which  words  stand,  and  especially  in  pursuance 
of  the  typical  or  the  allegorical  method,  applied  hundreds  of  pas- 
sages of  the  Old  Testament  to  the  Messiah,  which  no  one  in 
modern  times  can  suppose  to  relate  to  him.f  It  would  be  singu- 
lar, therefore,  if  we  did  not  find  traces  of  the  same  mode  of  apply- 
ing Scriptural  passages  in  the  writers  of  the  New  Testament. 

It  is  probable,  that,  in  some  cases,  the  reference  in  the  New 
Testament  to  a  passage  in  the  Psalms  is  merely  in  the  way  of 
rhetorical  illustration,  ov  o^  argumentum  ex  concessis  ;  for  instance, 
in  John  xiii.  18  ;  Matt,  xxii,  44,  &c.  But  this  mode  of  explanation 
cannot  be  applied  to  such  passages  as  Acts  iv.  25,  xiii.  33,  and 
several  in  the  Epistle  to  the  Hebrews,  without  doing  violence  to 
language. 

These  observations  are  offered  for  the  consideration  of  those, 
of  whom  I  am  one,  who  can  find  no  psahn  of  which,  in  its  primary 
sense,  the  Messiah  is  the  exclusive  subject.  Of  recent  orthodox 
commentators,  Tholuck  finds  only  four,  namely,  Ps.  ii.,  xlv., 
Ixxii.,  and  ex.,  containing  a  direct  and  literal  reference  to  the 
Messiah.  So  also  Hengstenberg  applies  to  him  only  the  same 
psalms.  It  seems  to  me  that  all  four  plainly  indicate  that  they 
refer  to  kings  actually  living  and  reigning  in  the  time  of  the 
writers.  Nor  is  any  thing  ascribed  to  them,  or  hoped  for  them, 
which,  when  due  allowance  is  made  for  the  language  of  Oriental 
hyperbole,  does  not  belong  to  the  conception  of  a  Jewish  theocratic 
king,  the  vicegerent  of  Jehovah.  As  the  ancient  prophets,  such 
as  Isaiah,  Jeremiah,  Micah,  «fec.,  predict  the  Messiah  in  the  char- 

*  Acts  iv.  25;  xiii.  33;  Heb.  i.  5,  6;  x.  5,  &c. 

t  See  Sclioettgen's  Horae  Hebraicae  et  Talmudicae,  passim. 


INTRODUCTION.  ll 

actcr  of  a  perfect  Jewish  king,  it  follows,  of  course,  that  the  repre- 
sentations of  actual  kings  in  the  Psalms  will  resemble  the  Mes- 
sianic predictions  of  the  Prophets.  But  why  some  writers  should 
exert  their  ingenuity  to  find  predictions  of  a  future  Messiah, 
where  there  are  none,  it  is  difficult  to  say.  If  the  predictions  of 
a  Messiah  in  the  Old  Testament  are  regarded  as  a  miraculous 
attestation  of  the  truth  of  Christianity,  are  not  the  plain  and 
universally  acknowledged  predictions  of  a  Messianic  kmg  in  the 
writings  of  the  prophets  Isaiah,  Micah,  Jeremiah,  Ezekiel,  and 
Zechariah,  enough  for  the  purpose?  Why  multiply  doubtful 
cases  of  Messianic  predictions,  when  there  are  so  many  beyond 
doubt  ?  Truly,  it  is  cause  for  thankfulness,  that  God  has  laid  the 
foundations  of  the  Christian  religion  deeper  than  some  of  its 
friends  imagine. 

On  the  relation  of  the  literature  and  history  of  the  Jewish  Com- 
monwealth to  the  Christian  dispensation.  Dean  Stanley  *  has  a  pas- 
sage, which  we  cannot  help  citing  for  the  benefit  of  those  who 
cannot  have  access  to  his  expensive  work :  "I  may  be  allowed  to 
express  by  an  illustration  the  true  mode  of  regarding  this  ques- 
tion. In  the  gardens  of  the  Carthusian  Convent,  which  the  Dukes 
of  Burgundy  built  near  Dijon  for  the  burial  place  of  their  race,  is 
a  beautiful  monument,  which  alone  of  that  splendid  edifice  escaped 
the  ravages  of  the  French  Revolution.  It  consists  of  a  group  of 
prophets  and  kings  from  the  Old  Testament,  each  holding  in  his 
hand  a  scroll  of  mourning  from  his  writings ;  each  with  his  own 
individual  costume  and  gesture  and  look ;  each  distinguished  from 
each  by  the  most  marked  peculiarities  of  age  and  character,  — 
absorbed  in  the  thoughts  of  his  own  time  and  country.  But  above 
these  figures  is  a  circle  of  angels,  as  like  each  to  each  as  the 
human  figures  are  unlike.  They  too,  as  each  overhangs  and  over- 
looks the  prophet  below  him,  are  saddened  with  grief.  But  their 
expression  of  sorrow  is  far  deeper  and  more  intense  than  that  of 
the  prophets  whose  words  they  read.  They  see  something  in  the 
prophetic  sorrow,  which  the  prophets  themselves  see  not ;  they  are 
lost  in  the  contemplation  of  the  Divine  Passion,  of  which  the 
ancient  saints  below  them  are  but  the  unconscious  and  indirect 
exponents. 

*  Lectures  on  the  Hist,  of  the  Jewish  Church,  part  ii.  pp.  xii.-xv. 


12  INTRODUCTION. 

*'  This  exquisite  mediaeval  monument,  expressing,  as  it  does,  the 
instinctive  feeling  at  once  of  the  tnithful  artist  and  of  the  devout 
Christian,  represents  better  than  any  words  the  sense  of  what  we 
call,  in  theological  language,  '  the  Types '  of  the  Old  Testament. 
The  heroes  and  saints  of  old  times,  not  in  Judea  only, — though 
there  more  frequently  than  in  any  other  country,  —  are  indeed 
'  tyjDes,'  that  is,  '  likenesses,'  in  their  sorrows  of  the  Greatest  of 
all  sorrows,  in  their  joys  of  the  Greatest  of  all  joys,  in  their  good- 
ness of  the  Greatest  of  all  goodness,  in  their  truth  of  the  Greatest 
of  all  truths.  This  deep  inward  connection  between  the  events  of 
their  own  time  and  the  crowning  close  of  the  history  of  their 
whole  nation,  —  this  gradual  convergence  towards  the  event  which, 
by  general  acknowledgment,  ranks  chief  in  the  annals  of  mankind, 
—  is  clear,  not  only  to  the  all-searching  Eye  of  Providence,  but 
also  to  the  eye  of  any  who  look  above  the  stir  and  movement  of 
earth.  It  is  part,  not  only  of  the  foreknowledge  of  God,  but  of  the 
universal  workings  of  human  nature  and  human  history.  The 
angels  see,  though  man  sees  not.  The  mind  flies  silently  upwards 
from  the  earthly  career  of  David  or  Isaiah  or  Ezekiel  to  those 
vaster  and  wider  thoughts  which  they  imperfectly  represented. 

*  The  rustic  murmur '  of  Jerusalem  was,  although  they  knew  it 
not,  part  of '  the  great  wave  that  echoes  round  the  world.'  It  is  a 
continuity  recognized  by  the  Philosophy  of  History  no  less  than  by 
Theology,  — by  Hegel  even  more  closely  than  by  Augustine.  But 
the  sorrow,  the  joy,  the  goodness,  the  truth  of  those  ancient  heroes 
is  notwithstanding  entirely  their  own.  They  are  not  mere  machines 
or  pictures.  When  they  speak  of  their  trials  and  difficulties,  they 
speak  of  them  as  from  their  own  experience.  By  studying  them, 
with  all  the  peculiarities  of  their  time,  we  arrive  at  a  profounder 
view  of  the  truths  and  events  to  which  their  expressions  and  the 
story  of  their  deeds  may  be  applied  in  after-ages  than  if  we 
regard  them  as  the  organs  of  sounds  unintelligible  to  themselves, 
and  with  no  bearing  on  their  own  period.  Where  there  is  a  senti- 
ment common  to  them  and  to  Christian  times,  a  word  or  act  which 
breaks  forth  into  the  distant  future,  it  will  be  reverently  caught 
up  by  those  who  are  on  the  watch  for  it,  to  whom  it  will  speak 
words  beyond  their  words,  and  thoughts  beyond  their  thoughts. 

*  Did  not  our  heart  burn  within  us  while  He  walked  with  us  by 


INTRODUCTION.  13 

the  way,  and  while  He  opened  to  us  the  Scriptures  ? '  But,  even 
in  the  act  of  uttering  these  sentiments,  they  still  remained  encom- 
passed with  human,  Jewish,  Oriental  peculiarities,  which  must  not 
be  explained  away  or  softened  down,  for  the  sake  of  producing  an 
appearance  of  uniformity  which  may  be  found  in  the  Koran,  but 
which  it  is  hopeless  to  seek  in  the  Bible ;  and  which,  if  it  were 
found  there,  would  completely  destroy  the  historical  character  of 
its  contents.  To  refuse  to  see  the  first  and  direct  application 
of  their  expressions  to  themselves  is  like  an  unwillingness  —  such 
as  some  simple  and  religious  minds  have  felt  —  to  acknowledge 
the  existence,  or  to  dwell  on  the  topography,  of  the  city  of  Jeru- 
salem and  the  wilderness  of  Arabia,  because  those  localities 
have  been  so  long  associated  with  the  higher  truths  of  spiritual 
religion." 

The  hearts  of  the  pious  for  ages  have  felt  the  value  of  the 
Psalms  as  helps  to  devotion,  and  many  have  labored  for  expres- 
sions in  which  to  set  forth  their  praise.  For  its  truth,  as  well  as 
beauty,  we  quote  the  following  description  by  Bishop  Home,  who 
yet  saw  some  things  in  them  which  modern  views  of  interpretation 
will  not  permit  us  to  find  :  — 

"In  them,"  says  he,  "we  are  instructed  to  conceive  of  the 
subjects  of  religion  aright,  and  to  express  the  different  affections 
which,  when  so  conceived  of,  they  must  excite  in  our  minds. 
They  are,  for  this  purpose,  adorned  with  the  figures,  and  set  off" 
with  all  the  graces,  of  poetry ;  and  poetry  itself  is  designed  yet 
farther  to  be  recommended  by  the  charms  of  music  thus  conse- 
crated to  the  service  of  God ;  that  so  delight  may  prepare  the  way 
for  improvement,  and  pleasure  become  the  handmaid  of  wisdom, 
while  every  turbulent  passion  is  calmed  by  sacred  melody,  and  the 
evil  spirit  is  still  dispossessed  by  the  harp  of  the  son  of  Jesse. 
This  little  volume,  like  the  paradise  of  Eden,  affords  us  in  perfec- 
tion, though  in  miniature,  every  thing  that  groweth  elsewhere,  — 
'  every  tree  that  Is  pleasant  to  the  sight,  and  good  for  food  ; '  and 
above  all,  what  was  there  lost,  but  is  here  restored,  tlie  tree  of  life 
in  the  midst  of  the  garden.  That  which  we  read  as  matter  of 
speculation  in  the  other  Scriptures  is  reduced  to  practice  when 
we  recite  it  in  the  Psalms ;  in  those,  faith  and  repentance  are  de- 
scribed, but  in  these  they  are  acted :  by  a  perusal  of  the  former, 


14  INTRODUCTION. 

we  learn  how  others  served  God ;  but,  by  using  tlie  latter,  we  serve 
him  ourselves." 

"  The  hymns  of  David,"  says  Milman,  "  excel  no  less  in  sub- 
limity and  tenderness  of  expression  than  in  loftiness  and  purity 
of  religious  sentiment.  In  comparison  with  them,  the  sacred 
poetry  of  all  other  nations  sinks  into  mediocrity.  They  have  em- 
bodied so  exquisitely  the  universal  language  of  religious  emotion, 
that  (a  few  fierce  and  vindictive  passages  excepted,  natural  in  the 
warrior-poet  of  a  sterner  age)  they  have  entered,  with  unques- 
tioned propriety,  into  the  ritual  of  the  holier  and  more  perfect 
relifrion  of  Christ.  The  songs  which  cheered  the  solitude  of  the 
desert  caves  of  Engedi,  or  resounded  from  the  voice  of  the  Hebrew 
people  as  they  wound  along  the  glens  or  the  hill-sides  of  Judea, 
have  been  repeated  for  ages  in  almost  every  part  of  the  habitable 
world,  in  the  remotest  islands  of  the  ocean,  among  the  forests  of 
America,  or  the  sands  of  Africa.  How  many  human  hearts  have 
they  softened,  purified,  exalted !  Of  how  many  wretched  beings 
have  they  been  the  secret  consolation  !  On  how  many  communi- 
ties have  they  drawn  down  the  blessings  of  Divine  Providence, 
by  bringing  the  affections  into  unison  with  their  deep  devotional 
fervor ! " 

Luther,  in  his  preface  to  the  Psalter,  has  the  following  just 
remarks:  "A  human  heart  is  like  a  ship  on  a  wild  sea,  driven 
by  high  winds  from  the  four  quarters  of  the  world.  Here  rush 
fear  and  anxiety  on  account  of  future  calamity,  there  press  afflic- 
tion and  sorrow,  caused  by  })resent  evil ;  here  blow  hope  and  con- 
fidence in  future  prosperity,  there  come  security  and  joy  in  present 
good.  These  high  winds  teach  a  man  to  speak  with  earnestness, 
to  open  his  heart,  and  pour  out  the  bottom  of  it.  For  he  who  is 
in  fear  and  distress  speaks  of  trouble  very  differently  from  one 
who  is  in  joy ;  and  he  Avho  is  in  joy  speaks  of  joy  very  differently 
irom  one  who  is  in  fear.  It  comes  not  from  the  heart,  it  is  said, 
when  a  sad  man  laughs,  or  a  joyful  man  weeps ;  that  is,  the  bot- 
tom of  his  heart  stands  not  open,  and  nothing  comes  forth.  But 
what  is  the  greater  part  of  the  Psalter  but  such  earnest  speech  in 
the  midst  of  high  winds  of  every  kind  ?  Where  do  we  find  a 
sweeter  voice  of  joy  than  in  the  psalms  of  thanksgiving  and 
praise  ?     There  you  look  into  the  heart  of  all  the  holy  as  into  a 


INTRODUCTION.  15 

beautiful  garden,  —  as  into  heaven  itself.  What  delicate,  sweet, 
and  lovely  flowers  are  there  springing  up  of  all  manner  of  beauti- 
ful, joyous  thoughts  towards  God  and  his  goodness  !  On  the 
other  hand,  where  do  you  find  more  profound,  mournful,  pathetic 
expressions  of  sorrow  than  the  plaintive  psalms  contain  ?  There 
again  you  look  into  the  heart  of  all  the  holy  as  into  death,  —  yea, 
as  into  the  pit  of  despair.  How  dark  and  gloomy  is  it  there,  in 
consequence  of  all  manner  of  melancholy  apprehension  of  God's 
displeasure !  So  also  when  the  psalmists  speak  of  fear  or  hope, 
they  use  such  words,  that  no  painter  could  so  delineate,  and  no 
Cicero  or  eloquent  orator  so  describe  them." 

We  will  add  two  passages  more  from  the  highly  valuable  work 
to  which  we  have  already  referred  :  *  — 

*'  The  Psalter  has  further  become  the  Sacred  Book  of  the  world, 
in  a  sense  belonging  to  no  other  part  of  the  Biblical  records.  Not 
only  does  it  hold  its  place  in  the  liturgical  services  of  the  Jewish 
Church,  not  only  was  it  used  more  than  any  other  part  of  the  Old 
Testament  by  the  writers  of  the  New,  but  it  is  in  a  special  sense 
the  peculiar  inheritance  of  the  Christian  Church  through  all  its 
different  branches.  '  From  whatever  point  of  view  any  Church 
hath  contemplated  the  scheme  of  its  doctrine,  by  whatever  name 
they  have  thought  good  to  designate  themselves,  and  however 
bitterly  opposed  to  each  other  in  church  government  or  observance 
of  rites,  —  you  will  find  them  all,  by  harmonious  and  universal 
consent,  adopting  the  Psalter  as  the  outward  form  by  which  they 
shall  express  the  inward  feelings  of  the  Christian  life.'  It  was  so 
in  the  earliest  times.  The  Passover  psalms  were  the  '  Hymn '  of 
the  Last  Supper.  In  the  first  centuries,  psalms  were  sung  at  the 
Love-feasts,  and  formed  the  morning  and  evening  hymns  of  the 
primitive  Christians.  '  Of  the  other  Scriptures,'  says  Theodoret 
in  the  fifth  century,  '  the  generality  of  men  know  next  to  nothing. 
But  the  Psalms  you  will  find  again  and  again  repeated  in  private 
houses.  In  market-places,  in  streets,  by  those  who  have  learned 
them  by  heart,  and  who  soothe  themselves  by  their  divine  melody.' 
*  When  other  parts  of  Scripture  are  used,'  says  St.  Ambrose, 
'  there  is  such  a  noise  of  talking  in  the  church,  that  you  cannot 
hear  what  is  said ;   but,  when  the  Psalter  is  read,  all  are  silent. 

*  Stanley :  Lectiu-es  on  the  Hist,  of  the  Jewish  Church,  ii.  162-4 ;  170-4. 


16  INTRODUCTION. 

They  were  sung  by  the  ploughmen  of  Palestine,  in  the  time  of 
Jerome ;  by  the  boatmen  of  Gaul,  in  the  time  of  Sidonius  Apolli- 
naris.  In  the  most  barbarous  of  churches,  the  Abyssinians  treat 
the  Psalter  almost  as  an  idol,  and  sing  it  through  from  end  to  end 
at  every  funeral.  In  the  most  Protestant  of  churches,  — the  Pres- 
byterians of  Scotland,  the  Nonconformists  of  England,  — '  psahn- 
singing'  has  almost  passed  into  a  flimiliar  description  of  their 
ritual.  In  the  Churches  of  Rome  and  of  England,  they  are  daily 
recited,  in  proportions  such  as  far  exceed  the  reverence  shown  to 
any  other  portion  of  the  Scriptures. 

If  we  descend  from  churches  to  individuals,  there  is  no  one  book 
which  has  played  so  large  a  part  in  the  history  of  so  many  human 
souls.  By  the  Psalms,  Augustine  was  consoled  on  his  conversion 
and  on  his  death-bed.  By  the  Psalms,  Chrysostem,  Athanasius, 
Savonarola,  were  cheered  in  persecution.  With  the  words  of  a 
psalm,  Polycarp,  Columba,  Hildebrand,  Bernard,  Francis  of  As- 
sisi,  Huss,  Jerome  of  Prague,  Columbus,  Henry  the  Fifth,  Edward 
the  Sixth,  Ximenes,  Xavier,  Melancthon,  Jewell,  breathed  their 
last.  So  dear  to  Walhice  in  his  wanderings  was  his  Psalter,  that 
during  his  execution  he  had  it  hung  before  him,  and  his  eyes 
remained  fixed  upon  it  as  the  one  consolation  of  his  dying  hours. 
Tlie  unhappy  Darnley  was  soothed  in  the  toils  of  his  enemies  by 
the  55th  Psalm.  The  G8th  Psalm  cheered  Cromwclf  s  soldiers  to 
victor}'  at  Dunbar.  Locke,  in  his  last  days,  bade  his  friend  read 
the  Psalms  aloud  ;  and  it  was  whilst  in  rapt  attention  to  their  words 
that  the  stroke  of  death  fell  upon  him.  Lord  Burleigh  selected 
them  out  of  the  whole  Bible  as  his  special  delight.  They  were  the 
framework  of  the  devotions  and  of  the  war-cries  of  Luther :  they 
were  the  last  words  that  fell  on  the  ear  of  his  imperial  enemy, 
Charles  the  Fifth." 

"  But  there  are  three  points  in  which  the  Psalms  stand  unri- 
valled :  — 

"  The  first  is  the  depth  of  personal  expression  and  experience. 
There  are  doubtless  occasions  when  the  psalmist  speaks  as  the 
organ  of  the  nation.  But  he  is  for  the  most  part  alone  with  him- 
self and  with  God.  Each  word  is  charged  with  the  intensity  of 
some  grief  or  joy,  known  or  unknown.  If  the  doctrines  of  St. 
l*aul  derive  half  their  force  from  their  connection  with  his  personal 


INTRODUCTION.  17 

struggles,  the  doctrines  of  David  also  strike  home  and  kindle 
a  fire  wherever  they  light,  mainly  because  they  are  the  sparks 
of  the  incandescence  of  a  living  human  experience  like  our 
own.  The  patriarchs  speak  as  the  fathers  of  the  chosen  race ; 
the  prophets  speak  as  its  representatives  and  its  guides.  But 
the  psalmist  speaks  as  the  mouthpiece  of  the  individual  soul,  of  the 
free,  independent,  solitary  conscience  of  man  everywhere. 

"  The  second  of  these  peculiarities  is,  what  we  may  call  in  one 
word,  the  perfect  naturalness  of  the  Psalms.  It  appears,  perhaps, 
most  forcibly,  in  their  exultant  freedom  and  joyousness  of  heart. 
It  is  true,  as  Lord  Bacon  says,  that,  '  if  you  listen  to  David's  harp, 
you  will  hear  as  many  hearselike  airs  as  carols ; '  yet  still  the 
carols  are  found  there  more  than  anjnvhere  else.  '  Rejoice  in 
the  Lord.'  —  'Sing  ye  merrily.'  —  'Make  a  cheerful  noise.' 
— '  Take  the  psalm,  bring  hither  the  tabret,  the  merry  harp, 
with  the  lute.'  —  'O  praise  the  Lord,  for  it  is  a  good  thing  to 
sing  praises  unto  our  God.'  —  'A  joyful  and  pleasant  thing  it  is 
to  be  thankful.'  This,  in  fact,  is  the  very  meaning  of  the  word 
*  psalm.'  The  one  Hebrew  word  which  is  their  very  pith  and  mar- 
row is  *  hallelujah.'  They  express,  if  we  may  so  say,  the  sacred 
duty  of  being  happy.  Be  happy,  cheerful,  and  thankful,  as  ever 
we  can,  we  cannot  go  beyond  the  Psalms.  They  laugh,  they 
shout,  they  cry,  they  scream  for  joy.  There  is  a  wild  exhilaration 
which  rings  through  them.  They  exult  alike  in  the  joy  of  battle, 
and  in  the  calm  of  nature.  They  see  God's  goodness  everywhere. 
They  are  not  ashamed  to  confess  it.  The  bright  side  of  creation 
is  everywhere  uppermost;  the  dark,  sentimental  side  is  hardly 
ever  seen.  The  fury  of  the  thunder-storm,  the  roaring  of  the  sea, 
are  to  them  full  of  magnificence  and  delight.  Like  the  Scottish 
poet  in  his  childhood,  at  each  successive  peal  they  clap  their  hands 
in  innocent  pleasure.  The  affection  for  birds  and  beasts  and 
plants,  and  sun  and  moon  and  stars,  is  like  that  which  St.  Francis 
of  Assisi  claimed  for  all  these  fellow-creatures  of  God,  as  his 
brothers  and  sisters.  There  have  been  those  for  whom,  on  this 
very  account,  in  moments  of  weakness  and  depression,  the  Psalms 
have  been  too  much ;  yet  not  the  less  is  this  vein  of  sacred  merri- 
ment valuable  in  the  universal  mission  of  the  chosen  people.  And 
the  more  so,  because  it  grows  out  of  another  feeling  in  the  Psalms, 


18  INTRODUCTION. 

which  has  also  jarred  strangely  on  the  mhids  of  devout  but  narrow 
schools,  '  the  free  and  princely  heart  of  innocence,'  which  to  mod- 
ern religion  has  often  seemed  to  savor  of  self-righteousness  and 
want  of  proper  humility.  The  psalmist's  bounding,  buoyant  hope, 
his  fearless  claim  to  be  rewarded  according  to  his  righteous  deal- 
ing, his  confidence  in  his  own  integrity,  no  less  than  his  agony 
over  his  own  crimes ;  his  passionate  delight  in  the  Law,  not  as  a 
cruel  enemy,  but  as  the  best  of  guides,  sweeter  than  honey  and 
the  honeycomb,  —  these  are  not  according  to  ^he  requirements  of 
Calvin,  or  even  of  Pascal :  they  are  from  a  wholly  diiferent  point 
of  the  celestial  compass  than  that  which  inspired  the  Epistles  to 
the  Romans  and  Galatians.  But  they  have  not  the  less  a  truth 
of  their  own,  a  truth  to  nature,  a  truth  to  God,  which  the  human 
heart  will  always  recognize.  The  frank,  unrestrained  benediction 
on  the  upright,  honest  man,  '  the  noblest  work  of  God,'  with  which 
the  Psalter  opens,  is  but  the  fitting  prelude  to  the  boundless  gene- 
rosity and  prodigality  of  joy  with  which  in  its  close  it  calls  on 

*  every   creature   that  breathes,'   without   stint  or   exception,  to 

*  praise  the  Lord.'  It  may  be  that  such  expressions  as  these 
owe  their  first  impulse,  in  part,  to  thejiew  epoch  of  national  pros- 
perity and  individual  energy  ushered  in  by  David's  reign ;  but 
they  have  swept  the  mind  of  the  Jewish  nation  onward  towards 
that  mighty  destiny  which  awaited  it ;  and  they  have  served, 
though  at  a  retarded  speed,  to  sweep  on,  ever  since,  the  whole 
spirit  of  humanity  in  its  upward  course.  '  The  burning  stream  has 
flowed  on,  after  the  furnace  itself  has  cooled.'  As  of  the  classic 
writers  of  Greece  it  has  been  well  said,  that  they  possess  a  charm 
quite  independent  of  their  genius,  in  the  radiance  of  their  brilliant 
and  youthful  beauty ;  so  it  may  be  said  of  the  Psalms,  that  they 
possess  a  like  charm,  independent  even  of  their  depth  of  feeling 
or  loftiness  of  doctrine.  In  their  free  and  generous  grace,  the 
youthful,  glorious  David  seems  to  live  over  again  with  a  renewed 
vigor.     '  All  our  fresh  springs '  are  in  him,  and  in  his  Psalter. 

"These  various  peculiarities  of  the  Psalms  lead  us,  partly  by  way 
of  contrast,  partly  by  a  close  though  liidden  connection,  to  their 
main  characteristic,  which  appears  nowhere  else  in  the  Bible  with 
equal  force,  unless  it  be  in  the  life  and  words  of  Christ  himself. 
The  '  reason  why  the  Psalms  have  found  such  constant  favor  iu 


INTRODUCTION.  19 

every  portion  of  tlie  Christian  Cliurch,  while  forms  of  doctrine  and 
discourse  have  undergone  such  manifokl  changes  In  order  to  repre- 
sent the  changing  spirit  of  the  age,  is  this,  that  they  address  them- 
selves to  the  siniple,  intuitive  feelmgs  of  the  renewed  soul.'  They 
represent '  the  freshness  of  the  soul's  infancy,  the  love  of  the  soul's 
childhood ;  and  therefore  are  to  the  Christian  what  the  love  of 
parents,  the  sweet  affections  of  home,  and  the  clinging  memory 
of  Infant  scenes,  are  to  men  in  general.'" 

Perhaps  the  maledictions  or  imprecations,  contained  In  some  of 
the  psalms,  may  appear  inconsistent  with  the  views  which  have 
been  advanced.  I  am  here  willing  to  admit  the  unsoundness  of 
some  of  the  explanations  which  have  been  given  of  these  Impre- 
cations. They  cannot  all,  as  has  been  supposed,  be  regarded  as 
mere  predictions  or  denunciations  of  the  punishment  which  awaits 
evil-doers.  Some  of  them,  at  least,  are  wishes  or  prayers.  See  Ps. 
cxxxvii.  8.     But  on  this  subject  it  should  be  remembered  that  — 

I.  Many  prayers  against  enemies,  contained  in  the  Psalms,  are 
equivalent  to  prayers  for  personal  safety.  They  -^ere  composed 
by  the  head  of  the  nation,  in  a  state  of  war,  when  prayer  for  the 
destruction  of  enemies  was  equivalent  to  prayer  for  preservation 
and  success.  So  Christian  ministers  are  accustomed  to  pray  for 
success  for  the  arms  of  their  country.  So  on  our  national  festivals 
we  are  accustomed  to  thank  God  that  he  enabled  our  fathers  to 
overcome  their  enemies.  What  is  harsh,  therefore,  In  prayers  of 
this  kind.  Is  Incidental  to  a  state  of  warfare.  This  explanation 
will  also  apply  to  the  psalms  composed  by  David  during  his  perse- 
cution by  Saul.  These  prayers  should  never  be  used  by  private 
Christians  with  respect  to  personal  enemies. 

II.  Another  consideration  is,  that  these  prayers  are  expressed 
in  the  strong  language  of  poetry ;  and  that  some  of  the  particular 
thoughts  and  expressions,  which  are  connected  with  the  general 
subject  of  the  prayer,  result  from  an  effort  for  poetic  embellish- 
ment and  effect,  rather  than  from  vindictiveness  of  feeling. 

III.  The  imprecations  which  are  not  Included  in  the  classes 
above  mentioned  are  extremely  few.  I  shall  not  undertake  to 
reconcile  a  part  of  Ps.  Ixix.,  cix.,  and  cxxxvii.,  with  the  general 
spirit  of  even  the  Jewish  religion,  and  far  less  with  the  spirit  of 
Him  who  said,  "Forgive,  and  ye  shall  be  forgiven,"  and  who 


20  INTRODUCTION. 

spent  his  last  breath  in  prayer  for  his  murderers,  —  "  Father,  for- 
give them,  for  they  know  not  what  they  do." 

But  is  it  strange  that  a  human  soul  should  be  embittered  by 
persecution  so  as  occasionally  to  utter  a  sentiment  inconsistent 
with  the  religion  which  it  professes ;  that  one,  who  had  even 
spared  the  life  of  his  deadly  enemy  when  entirely  in  his  power, 
should,  under  circumstances  of  great  provocation,  express  personal 
feelings  inconsistent  with  his  own  general  character,  and  with  the 
spirit  of  his  religion  ?  Why  should  not  the  language  of  David, 
as  well  as  his  conduct,  be  sometimes  inconsistent  with  what  is 
right?  It  must  be  remembered,  too,  that,  in  the  Jewish  religion, 
the  duty  of  forgiveness  had  been  less  insisted  on,  because  the  age 
was  not  prepared  to  comprehend  it.  The  law  was  our  school- 
master to  bring  us  unto  Christ.  There  are  no  imaginable  circum- 
stances in  which  Christians  would  be  justifiable  in  using  the 
language  of  the  psalms  above  referred  to,  or  similar  language, 
in  their  addresses  to  the  God  and  Father  of  our  Lord  Jesus 
Christ. 

A  wi'iter  in  the  Andover  *'  Bibliotheca  Sacra"*  has  undertaken, 
if  we  understand  him,  to  maintain  the  absolute  rectitude  of  all 
these  imprecations,  and  their  immediate  inspiration  by  the  Deity. 
But  if  this  be  so,  then  are  Christian  ministers  in  general  very 
deficient  in  their  duty,  and  there  is  far  too  little  cursing  in  Chris- 
tian pulpits.  If  the  psalms  in  question  are  consistent  with  abso- 
lute rectitude,  then  our  Saviour's  precept  to  "bless  them  that 
curse  us,,  and  to  pray  for  them  that  despitefully  use  us,"  cannot 
be;  unless,  indeed,  to  pray  yb?' our  enemies  be  to  pray  that  "ini- 
quity may  be  added  to  their  iniquity,"  "  that  they  may  be  blotted 
out  of  the  book  of  the  living,"  "  that  there  may  be  none  to  show 
them  compassion,  and  none  to  pity  their  fatherless  children," 
and  that  "their  little  ones  may  be  taken  and  dashed  against  the 
stones." 

It  was  not,  I  suppose,  a  want  of  common  sense  or  of  Christian 
feeling,  but  adherence  to  an  unfounded  theory  of  inspiration,  that 
led  the  writer  in  the  "Bibliotheca  Sacra"  to  maintain  a  view 
apparently  so  inconsistent,  not  only  with  the  precepts  and  spirit  of 
Christ,  but  with  the  general  feelings  of  the  Christian  Church. 

.      *  Vol.  i.  p.  102. 


INTRODUCTION.  21 

For  the  attempt  to  explain  the  imprecations  of  the  Psalms  as  sim- 
ple predictions,  wJiich  has  been  made  by  interpreters  from  the 
time  of  Augustine  *  to  the  present  day,  shows  the  uncongeniality 
of  such  imprecations  with  the  feelings  of  Christians.  A  recent 
Orthodox  commentator  on  the  Psalms,  well  known  by  some  of 
his  writings  which  have  been  translated  in  this  country,  adopts 
substantially  the  view  which  I  have  given  of  the  subject.  Having 
suggested  every  excuse  for  these  imprecations  of  which  the  case 
admits,  and  especially  having  suggested  whether  some  of  them 
may  not  have  been  uttered  as  disinterested  prayers  for  simple  di- 
vine retribution,  rather  than  as  expressions  of  personal  feeling  and 
passion,  he  says:  "If  now  the  question  be  asked,  whether  in  no 
case  the  unholy  fire  of  personal  anger  mingled  itself  with  the  holy 
fire  of  the  psalmist,  we  dare  not  maintain  such  a  thing  even  of 
the  apostles. f  ^Vhether  in  excited  speech  the  anger  be  such  as 
'  worketh  not  the  righteousness  of  God,'  J  or  such  as  that  with 
which  Christ  himself  was  animated,  §  may  generally  be  known 
from  the  nature  of  the  case ;  namely,  when  there  is  an  evident 
satisfaction  in  being  permitted  to  be  the  instrument  of  divine  retri- 
bution, or  when  particular  kinds  of  retribution  are  prayed  for  with 
evident  pleasure,  or  when  it  is  manifest  that  the  representation 
of  them  is  connected  with  delight  on  the  part  of  the  speaker. 
Thus  Ps.  cix.  and  lix.  contain  many  expressions  of  a  passionate 
character :  Ps.  cxlix.  7,  8  ;  cxxxvii.  8,  9  ;  Ivui.  10 ;  and  xli.  10,  may 
also  have  proceeded  from  a  similar  feeling.  On  other  passages 
individual  feeling  may  decide  differently."  || 

For  all  that  is  pure  and  wholesome  in  religion  and  morality, 
and  adapted  to  promote  peace  and  good-will  among  men,  one 
would  be  glad  to  adduce  all  possible  authority.  But  the  solicitude 
to  obtain  a  divine  sanction  for  hating  and  cursing  even  enemies 
would  be  truly  marvellous,  did  we  not  know  to  what  extremes 
good  men  are  sometimes  led  by  attachment  to  theory. 

*  0pp.,  vol.  V.  Serm.  22.    So  Luther  on  Ps.  Iv. 
t  Acts  XV.  39,  xxiii.  3 ;  Phil.  Si.  2 ;  Gal.  v.  12. 
X  James  i.  20. 
§  Mark  iii.  5. 

II  Tholuck's  Uebersetzung  imd  Auslegung  der  Psalmen,  Halle,  1843 
p.  biiii. 


22  INTRODUCTION. 


n.    Authors  of  the  Psalms. 

The  opinion  has  long  since  been  exploded,  that  David  was  the 
sole  author  of  the  Psalms.  For  the  contents  of  some  of  them 
prove  that  they  were  written  during  the  captivity  at  Babylon. 

According  to  the  Hebrew  inscriptions,  which  are  translated  in  the 
Common  version  of  the  Scriptures,  and  which  form  the  Italic  titles 
in  the  following  translation,  the  authors  of  the  Psalms  are  Moses, 
David,  Solomon,  Asaph,  Heman,  Ethan,  and  the  sons  of  Korah. 

But  great  uncertainty  rests  on  these  inscriptions,  because  sev- 
eral of  them  are  inconsistent  with  the  contents  of  the  psalms  to 
which  they  are  prefixed.  It  is,  indeed,  not  improbable  that  the 
name  of  the  author  was  originally  prefixed  to  his  composition  by 
his  own  hand.  This  is  said  to  have  been  the  practice  of  the 
Oriental  poets  from  a  very  remote  age,  as  it  certainly  was  of 
several  of  the  Hebrew  prophets.  If  this  were  the  case  with  re- 
spect to  the  Psalms,  it  is  probable  that  many  of  the  titles  were 
lost  in  consequence  of  the  use  made  of  them  in  public  worship, 
and  that  their  place  was  afterwards  partially  supplied  by  uncer- 
tain tradition  or  mere  conjecture.  What  is  certain  is,  that  many 
of  the  inscriptions  are  at  undeniable  variance  with  the  contents  of 
the  psalms  to  which  they  are  prefixed;  and  this  fact  tends  to 
throw  discredit  on  those  with  which  the  tenor  of  the  composition 
sufficiently  agrees.  In  the  Septuagint  and  Syriac  versions,  the 
titles  in  many  instances  vary  from  the  Hebrew. 

To  David  the  Hebrew  titles  ascribe  seventy-three  psalms,  — 
according  to  some  editions,  seventy-four.  Of  these,  many  contain 
positive  internal  evidence  of  the  accuracy  of  their  titles.  From  his 
fiime  as  a  player  upon  the  harp  when  he  was  invited  to  play  be- 
fore Saul,  from  his  appellation  of  "  the  sweet  psalmist  of  Israel," 
'and  from  the  tradition  of  antiquity,  there  can  be  no  doubt  that  he 
was  the  author  of  most  of  those  which  are  ascribed  to  him,  and  of 
»some  which  have  no  title.  But  several  of  the  psalms  which  bear 
David^s  name  cannot  be  his,  as  they  contain  allusions  to  the  Baby- 
lonian captivity,  and  similar  events  belonging  to  a  later  age, 
besides  occasional  Chaldaisma. 


INTRODUCTION.  23 

*'  The  inscriptions  indicating  the  authorship  of  David,"  says 
Eichhorn,  "cannot  be  all  right;  not,  however,  on  account  of  the 
greatness  of  the  number  ascribed  to  him.  Who  knows  not,  that, 
as  a  shepherd  and  in  a  private  station,  David  knew  no  truer  friend 
than  his  harp ;  and  that,  when  a  king,  he  gloried  in  his  songs 
more  than  in  his  crown?  The  whole  course  of  his  life,  whether 
joyous  or  sorrowful,  he  introduced  into  his  compositions.  Who, 
then,  can  be  surprised  at  the  number  of  psalms  of  lamentation 
which  come  under  his  name  ?  Who  ever  suffered  more,  or  more 
variously,  or  more  undeservedly,  than  David?  From  the  con- 
dition of  a  shepherd  he  raised  himself  to  the  throne.  Through 
what  hosts  of  enviers  and  enemies  must  he  have  pressed  before  he 
reached  it !  More  than  once  was  he  obliged  to  flee  from  the  jave- 
lin of  Saul  with  his  harp  in  his  hand ;  what  wonder,  then,  that  it 
sounded  his  terrors  ?  How  often  was  he  compelled  to  rove  through 
the  wilderness  to  avoid  the  persecution  of  one  who  should  have 
loved  and  protected  him,  as  a  member  of  his  house  and  successor 
to  his  throne  !  And  when  these  dangers  were  past,  long  was  it 
before  the  dangers  of  his  life  were  past.  Ishbosheth  contended 
with  him  as  a  rival  aspirant  for  the  throne  ;  and,  until  the  whole 
royal  family  was  extinct,  he  never  felt  himself  at  rest.  Then  he 
engaged,  with  various  success,  in  war  with  the  neighboring  kings, 
from  Egypt  to  the  Euphrates  ;  and  at  last,  after  so  many  victories, 
he  was  destined  to  find  his  most  dangerous  enemy  in  the  person 
of  his  own  son,  the  rebellious  Absalom.  Amid  so  many  and 
bitter  calamities,  the  number  of  his  poetic  sighs  and  lamentations 
is  not  a  matter  of  surprise.  Besides,  is  it  at  all  probable  that  the 
brief  chronicles  of  the  Hebrews  make  us  acquainted  with  all  his 
domestic  afflictions  through  the  whole  course  of  his  life  ?  These, 
however,  are  not  less  hard  to  be  borne  than  public  calamities,"  * 

The  characteristics  of  David's  poetry  are  said,  by  the  same  dis- 
tinguished critic,  to  be  loveliness  and  deep  feeling.  AVith  him 
agrees  so  good  a  judge  of  poetry  as  the  author  of  ' '  The  Pleasures 
of  Hope."  "His  traits  of  inspiration  are  lovely  and  touching, 
rather  than  daring  and  astonishing.  His  voice,  as  a  worshipper, 
has  a  penetrating  accent  of  human  sensibiKty,  varying  from  plain- 
tive melancholy  to  luxuriant  gladness,  and  even  rising  to  ecstatic 

*  Emleitung  in  das  Alte  Test.,  §  622. 


24  INTRODUCTION. 

rapture.  In  grief,  *  his  heart  is  melted  like  wax,  and  deep  answers 
to  deep,  whilst  the  waters  of  affliction  pass  over  him  ;'  or  his  soul  is 
led  to  the  green  pastures  by  the  quiet  waters,  or  his  religious  con- 
fidence pours  forth  the  metaphors  of  a  warrior,  in  rich  and  exulting 
succession.  '  The  Lord  is  my  rock,  and  my  fortress,  and  my  de- 
liverer, —  my  God,  my  strength,  in  whom  I  will  trust,  — my  buck- 
ler, and  the  horn  of  my  salvation,  and  my  high  tower.'  Some  of 
the  sacred  writers  may  excite  the  imagination  more  powerfully 
than  David,  but  none  of  them  appeal  more  interestingly  to  the 
heart.  Nor  is  it  in  tragic  so  much  as  in  joyous  expression,  that 
I  conceive  the  power  of  his  genius  to  consist.  Its  most  inspired 
aspect  appears  to  present  itself,  when  he  looks  abroad  upon  the 
imiverse  with  the  eye  of  a  poet,  and  with  the  breast  of  a  glad  and 
grateful  worshipper.  When  he  looks  up  to  the  starry  firmament, 
his  soul  assimilates  to  the  splendor  and  serenity  which  he  contem- 
plates. This  lofty  but  bland  spirit  of  devotion  reigns  in  the  eighth 
and  in  the  nineteenth  psalm.  But,  above  all,  it  expands  itself  in 
the  hundred  and  fourth  into  a  minute  and  diversified  picture  of  the 
creation.  Verse  after  verse  in  that  psalm  leads  on  the  mind 
through  the  various  objects  of  nature  as  through  a  mighty  land- 
scape ;  and  the  atmosphere  of  the  scene  is  colored,  not  with  a  dim 
or  mystic,  but  with  a  clear  and  warm,  light  of  religious  feeling. 
He  spreads  his  sympathies  over  the  face  of  the  world,  and  rejoices 
in  the  power  and  goodness  of  its  protecting  Deity.  The  impres- 
eion  of  that  ex(|uisite  ode  dilates  the  heart  with  a  pleasure  too 
instinctive  and  simple  to  be  described." 

To  Moses  only  one  psalm  is  ascribed,  namely,  the  ninetieth. 
In  this  beautiful  elegy  there  is  nothing  absolutely  inconsistent 
with  the  supposition,  that  he  was  the  author  of  it.  Most  critics, 
however,  have  supposed  it  to  savor  of  a  later  age.  Grotius  re- 
marks, '*  that  it  was  not  composed  by  him,  but  adapted  by  the 
author  to  the  circumstances  and  feelings  of  Moses,  containing 
sentiments  which  he  might  have  expressed."  The  writers  of  the 
Talmud  ascribe  the  ten  psalms  following  the  ninetieth  to  Moses ; 
but  they  do  this  upon  the  wholly  unfounded  supposition,  that 
those  psalms  which  have  no  title  are  to  be  attributed  to  the  au- 
thor whose  name  occurs  in  the  next  preceding  title.     The  ninety- 


INTRODUCTION.  25 

nintli  certainly  could  not  have  been  written  by  him,  since  it  con- 
tains the  name  of  the  prophet  Samuel,  who  was  not  born  till 
nearly  three  hundred  years  after  the  death  of  Moses. 

Twelve  psalms,  namely,  Ps.  1.  and  Ixxiil.-lxxxlii.,  are  ascribed 
to  Asaph,  a  celebrated  Levite,  and  chief  of  the  choirs  of  Israel  in 
the  time  of  David  (1  Chron.  xvi.  4,  5).  That  he  was  a  poet,  and 
composed  as  well  as  sung,  is  evident  from  2  Chron.  xxix.  30: 
"  Moreover  Hezekiah  the  king  and  the  princes  commanded  the  Le- 
vites  to  sing  praise  unto  the  Lord  with  the  words  of  David,  and  of 
Asaph  the  seer."  But  he  could  have  been  the  author  of  but  a 
small  portion  of  these  twelve  psalms.  Ps.  Ixxiv.,  Ixxvil.,  Ixxix., 
Ixxx.,  indisputably  belong  to  the  times  of  the  captivity;  and  sev- 
eral of  the  rest  have  with  good  reason  been  referred  to  the  same 
period.  They  may,  however,  have  been  written  by  a  later  poet 
of  the  same  name.  Eichhorn,  Rosenmiiller,  and  De  Wette  are  of 
opinion,  that,  of  all  the  psalms  ascribed  to  Asaph,  the  contem- 
porary of  David,  only  the  fiftieth  is  decidedly  his.  This,  how- 
ever, is  enough  to  place  him  in  the  number  of  poets  of  the  very 
first  order.  It  is  marked  Dy  a  deeper  vein  of  thought  and  a  loftier 
tone  of  sentiment  than  any  of  the  compositions  of  David.  In 
Asaph,  the  poet  and  the  philosopher  are  combined.  "He  was," 
says  Eichhorn,  "  one  of  those  ancient  wise  men  who  felt  the  in- 
sufficiency of  external  religious  usages,  and  urged  the  necessity  of 
cultivating  virtue  and  purity  of  mind."  It  may  well  be  asserted 
of  him,  as  of  the  scribe  in  the  New  Testament,  who  said  that  for 
a  man  to  love  God  with  all  the  heart,  and  with  all  the  understand- 
ing, and  with  all  the  soul,  and  with  all  the  strength,  and  to  love 
his  neighbor  as  himself,  was  more  than  all  the  whole  burnt-oSier- 
ings  and  sacrifices,  —  that  Tie  was  not  far  from  the  kingdom  of  Ood. 

Eleven  psalms,  the  forty-second  and  forty-third  being  supposed 
to  be  one  psalm, — namely,  Ps.  xlil.-xlix.,  and  Ixxxiv.,  Lxxxv., 
Ixxxvii.,  and  Ixxxviii.,  —  are  ascribed  to  the  sons  of  Korah,  a 
Levitical  family  of  singers  (1  Chron.  vi.).  In  consequence  of  the 
ambiguity  of  the  Hebrew  preposition,  it  has  been  doubted  whether 
the  inscription  is  intended  to  designate  them  as  the  authors  of  these 
psalms,  or  only  as  the  musicians  who  were  to  perform  them  in  the 

2 


26  INTRODUCTION. 

temple.  The  preposition,  however,  is  the  same  that  denotes  au- 
thorship in  the  case  of  those  psahns  which  are  ascribed  to  David. 
Heman  the  Ezraliite,  whose  name  occurs  in  the  title  of  one  of 
these  psalms,  may  have  been  one  of  the  sons  or  descendants  of 
Korah  ;  or  the  mention  of  him  in  the  Inscription  may  have  arisen 
from  the  amalgamation  of  contradictory  titles.  The  titles  Avere 
probably  given  them  by  some  one  who  had  learned  from  tradition, 
that  they  were  the  productions  of  the  sons  of  Korah,  but  had  not 
been  informed  of  the  names  of  their  respective  authors.  It  is 
probable  that  only  a  few  of  the  most  distinguished  sons  of  Korah 
were  concerned  in  their  production.  Whatever  may  be  the  true 
explanation  of  their  inscriptions,  it  is  almost  universally  conceded 
that  the  psalms  in  question  were  not  written  by  David.  In  style 
they  differ  materially  from  his.  Whoever  was  their  author,  they 
are  not  uuAvorthy  of  Asaph.  No  psalms  in  the  whole  collection 
possess  a  more  permanent  interest.  None  Indicate  a  richer  ima- 
gination or  a  more  powerful  inspiration.  None  breathe  a  bolder, 
freer  spirit  of  enthusiasm,  or  contain  more  sublime  and  affecting 
sentiments.  Most  of  them,  especially  Ps.  xlli.,  xlvi.,  and  Ixxxiv., 
belong  to  that  order  of  compositions,  which,  having  once  passed 
through  the  mind,  are  never  forgotten ;  and  which  are  most  re- 
membered in  seasons  when  much  that  passes  for  poetry,  being 
weighed  in  the  balance,  is  found  lighter  than  vanity. 

In  the  Hebrew  titles,  the  eighty-eighth  psalm  is  ascribed  to 
He:^ian,  and  the  eighty-ninth  to  Ethan,  both  called  Ezrahltes. 
The  persons  intended  were,  probably,  Levltical  singers  in  the 
lime  of  David,  —  mentioned  In  1  Chron.  vl.  33,  44.  But  there  can 
be  little  doubt  that  the  titles  are  wrong,  and  that  these  psalms 
belong  to  a  later  age  than  that  of  David. 

To  Solomon  only  two  of  the  psalms  are  inscribed,  namely,  the 
seventy-second  and  one  hundred  twenty-seventh.  But  these  could 
scarcely  have  been  written  by  him.  It  has  been  suggested,  that 
his  name  was  prefixed  to  the  latter,  merely  because  the  first  verse 
mentions  the  building  of  a  house,  which  the  author  of  the  title 
supposed  to  refer  to  the  temple.  Of  the  seventy-second  he  seems 
to  be  the  subject,  rather  than  the  author.     It  Is  not  improbable, 


INTRODUCTION.  27 

hoAvever,  that  some  of  the  psalms  were  written  by  Solomon,  since, 
in  1  Kings  iv.  32,  he  is  said  to  have  written  one  thousand  and 
five  songs. 

The  remaining  fifty-one  psalms  have,  in  the  Hebrew,  no  titles 
indicating  their  authors.  And,  from  what  has  been  said  of  the 
Hebrew  inscriptions,  it  follows  that  the  authors  of  more  than  half 
of  the  psalms  are  unknown  to  us.  As  to  the  inscriptions  which 
are  added  in  the  ancient  versions,  they  are  evidently  the  conjec- 
tures of  editors  and  copyists.  Modern  interpreters,  also,  have 
exercised  their  sagacity  in  assigning  authors  to  the  anonymous 
psalms.  Some  suppose  that  many  of  them  belong  to  the  age  of 
the  Maccabees.  I  see  no  improbability  in  the  supposition  that 
some  of  them  did.  The  book  of  Daniel  was  added  to  the  canon 
after  that  time ;  and,  in  all  ages,  religious  poets  are  impelled  to 
express  their  feelings  in  hymns.  But  I  have  not  thought  it 
allowable  to  indulge  in,  or  to  follow,  mere  conjectures. 


ni.    Titles  of  the  Psalms. 

Besides  the  names  of  the  authors,  some  of  the  titles  indicate  the 
species  of  the  composition ;  some,  the  occasion  and  subject  of  it ; 
some  refer  to  the  leader  of  the  choir  of  singers ;  some,  to  the 
musical  instrument  to  be  used ;  and  some,  to  the  tune  to  which  the 
psalm  was  to  be  sung.  Respecting  the  origin  and  antiquity  of 
these  titles,  the  opinion  of  Rosenmiiller  is  as  plausible  as  any  that 
has  been  offered. 

"  I  doubt  not  that  all  the  psalms  once  had  a  title  containing  the 
name  of  the  author,  and  in  some  instances  the  occasion  of  the 
composition,  as  was  the  custom  of  the  Arabic,  Syriac,  and  He- 
brew poets.  But  those  titles  which  relate  to  the  air,  or  the 
instrument  to  which  the  psalm  was  to  be  sunj^r,  appear  to  have 
proceeded  from  those  who,  at  various  periods,  made  use  of  the 
psalms  for  public  worship.  Thus,  in  2  Sam.  xxii.,  which  con- 
tains the  eighteenth  psalm,  there  is  in  the  title  no  mention  of  the 
leader  of  the  music  The  use  of  the  psalms  in  public  worship 
affords  a  reason  for  the  mutilation  or  loss  of  the  more  ancient  in- 


28  INTRODUCTION. 

scriptions,  which  mentioned  the  name  of  the  author  and  the  occa- 
sion and  subject  of  the  psalm.  Those  who  collected  the  psalms 
at  different  periods  undertook  to  supply  the  deficiency  of  titles 
from  their  own  judgment  or  fancy,  without  a  due  regard  to  manu- 
scripts, or  to  the  tenor  of  the  psalm.  Not  a  few  seem  to  have 
been  added  by  commentators,  copyists,  and  even  readers.  This 
is  proved  by  the  Greek,  Syriac,  Arabic,  Latin,  and  even  by  some 
Hebrew  manuscripts.  In  many  cases,  probably,  a  conjecture, 
placed  by  a  reader  in  the  margin  of  a  aianuscript,  was  in  course 
of  time  introduced  into  the  text.  Hence  it  may  be  seen  how  it 
happens  that  many  of  the  psalms  are  at  variance  with  their  titles, 
and  could  not  have  been  written  by  the  author  to  whom  they  are 
assigned.  We  conclude,  therefore,  that  all  the  Hebrew  titles  are 
not  to  be  rashly  rejected,  nor  indiscriminately  received.  But,  with 
the  help  of  sound  criticism  and  interpretation,  we  must  distinguish 
those  which  were  given  by  the  poet  from  those  which  were  added 
by  a  later  hand." 

To  Indicate  the  species  of  composition  with  respect  to  the  senti- 
ment, the  metre,  or  the  music  to  which  it  was  adapted,  the  He- 
brew terms  Mismor,  Sldr,  SJdr-Mismor,  Mismor-SJiir,  Maschil^ 
Miclitam,  Shiggaion,  and  Shir-Hammaclwlotli  are  used. 

With  the  exception  of  the  last  term,  it  is  doubtful  whether  it 
can  be  ascertained  in  what  respects  these  titles  differ,  and  still 
more  doubtful,  whether  there  are  words  in  English  to  express 
their  difference.  What  is  certain  is,  that  they  all  denote  a  spe- 
cies of  psalm,  with  respect  to  the  sentiment,  the  measure,  or  the 
music.  I  have  thought  it  better  to  translate  all  of  them  by 
the  next  generic  term  which  is  applicable  to  all  of  them,  rather 
than  to  puzzle  the  English  reader  with  the  Hebrew  terms  Mich- 
tam  and  MascJiil,  or  the  barbarous  English  psalm-song  or  so7ig- 
psalm.* 

The  title  Maschil  is  very  probably  derived  from  the  verb  signi- 
fying to  he  wise,  and  hence  translated  by  some  critics  a  didactic 
psalm.  It  occurs  as  the  title  of  thirteen  psalms.  But  several  of 
those  to  which  it  is  prefixed  have  not  the  character  commonly 
understood  by  didactic,  and  it  is  not  prefixed  to  some  that  have 

*  See  Dr.  Geddes's  Version. 


INTRODUCTION.  29 

that  character.  Thus  it  is  prefixed  to  Ps.  Iv.,  Ixxxviil.,  and  cxlii., 
and  not  to  the  fiftieth. 

Michtajn  is  sometimes  transLated  golden,  but  it  is  difficult  to  per- 
ceive any  peculiar  excellence  in  the  six  psalms  —  namely,  Ps.  xvi., 
Ivi.,  Ivii.,  Iviii.,  lix.,  Ix.  —  to  which  it  is  prefixed,  which  should 
gain  for  them  the  distinguished  epithet  of  golden.  According  to 
modern  taste,  there  are  many  others  far  more  deserving  of  this 
appellation.  The  same  objection  may  be  made  to  the  supposition, 
that  they  derive  their  appellation  from  their  being  hung  up  in  the 
temple  in  golden  letters,  like  the  Mocdlacat  in  ^axq  temple  at 
Mecca.  Besides  that  there  is  no  evidence  of  such  a  Hebrew 
custom,  what  is  there  in  these  six  psalms  which  should  give  them 
such  a  distinction  above  the  rest?  On  the  whole,  there  seems 
to  be  no  more  probable  derivation  of  the  word  than  that  which 
makes  it  denote  writing^  that  is,  composition, psalm ;  Li'7\'2)2,  by 
a  change  of  the  labials  Q  and  i  being  written  for  Stl^rp,  which 
occurs  in  Isa.  xxxviii.  9,  in  the  title  of  a  song. 

The  hundred  and  forty-fifth  is  called  Teliillali,  * '  Praise  ; "  and  so 
excellent  was  this  psalm  always  accounted  by  the  Jews,  that  the 
title  of  the  whole  book  of  Psalms,  Sephir  Tehillim,  *'  The  Book 
of  Praises,"  was  taken  from  it.  The  Jews  used  to  say,  "He 
cannot  fail  of  being  an  Inhabitant  of  the  heavenly  Canaan,  who 
repeats  this  psalm  three  times  a  day." 

Some  suppose  Sliiggaion  to  denote  a  song  of  lamentation.  But 
this  is  very  uncertain. 

Fifteen  psalms,  cxx.-cxxxiv.,  are  entitled  SJilr-HammacTialotJiy 
literally,  Song  of  steps  or  of  ascents ;  in  the  common  version, 
Song  of  degrees.  By  some  they  are  termed  Odes  of  ascension, 
or  Pilgrim  songs,  and  are  supposed  to  have  derived  their  name 
from  the  circumstance,  that  they  were  sung  when  the  people 
went  up  to  worship  in  Jerusalem,  at  the  annual  festivals.  To  go 
up  to  Jerusalem  was  a  common  expression  with  reference  to  jour- 
neys to  the  metropolis.  Thus,  our  Saviour  says,  "  Behold,  we  go 
up  to  Jerusalem."  It  is  supposed  that  they  travelled  in  the 
Oriental  manner,  not  single,  but  in  companies,  and  chanted  these 
psalms  by  the  way.  Ps.  cxx.  and  cxxiii.,  however,  do  not  seem 
suitable  for  such  an  occasion. 

Others  suppose  them  to  refer  to  the  return  from  the  captivity. 


Q 


0  INTRODUCTION. 


that  return  being  styled  an  ascent  or  going  up  (Ez.  vii.  9). 
To  this  supposition  it  is  objected,  that  Ps.  cxxii.  1  speaks  of 
going  up  to  the  house  of  the  Lord,  which  of  course  was  in  ruins 
wlien  they  were  returning  from  the  captivity. 

Others  suppose  the  term  steps  to  refer  to  a  peculiarity  in  the 
structure  of  some  of  these  psalms,  according  to  which  a  sentiment 
or  expression  of  the  preceding  verse  is  introduced  and  carried  for- 
ward in  the  next,  so  that  there  shall  be  a  sort  of  climax^  or  ascend' 
ing  series  of  similar  sentiments.     Thus,  Ps.  cxxi. :  — 

"  I  lift  up  mine  eyes  to  the  hills : 
Whence  cometh  my  help  ? 
My  help  cometh  from  Jehovah, 
Who  made  heaven  and  earth. 
He  will  not  sutler  thy  foot  to  stumble, 
Thy  guardian  doth  not  slumber. 
Behold !  the  (juardian  of  Israel 
Doth  neither  slumber  nor  sleep,''^  &c. 

But  this  peculiarity  is  found  in  only  a  few  of  the  psalms  to  which 
the  title  is  prefixed. 

Michaelis  has  intimated,  that  the  word  steps  may  have  reference 
to  a  particular  species  of  metre,  and  denote  something  like  feet 
in  English.  He  refers  to  the  poetry  of  the  Syrians,  in  which  one 
species  is  distinguished  by  the  term  denoting  steps.  But  what  the 
metre  is,  cannot  be  ascertained. 

Luther,  Hammond,  and  others  suppose  the  word  to  be  a  mu- 
sical term,  denoting  that  these  psalms  are  to  be  sung  in  a  higher 
tone  of  voice  or  key. 

Other  parts  of  the  titles  denote  the  air  or  tune  to  which  the 
psalm  is  to  be  sung,  by  referring  to  the  first  words  or  to  the  name 
of  psalms  which  are  now  lost.  See  Ps.  Ivii.,  Iviii.,  lis.  Others 
relate  to  the  instruments  of  music,  the  choir  of  singers,  aijd  the 
leader,  as  may  be  understood  from  the  translation  and  the  notes. 

In  this  connection  we  may  say  a  word  of  the  term  Selah. 
Its  signification  is  extremely  doubtful.  But  its  use  is  very  gener- 
ally admitted  to  have  been  that  of  a  musical  sign  for  the  direction 
of  the  singers.  But  whether  it  denotes  a  pause,  or  slowness  of 
time,  or  a  change  of  tune,  or  a  repeat,  equivalent  to  the  Italian 
J)a  capo,  or  a  rest  for  the  vocal  performers,  whilst  the  musicians 


INTRODUCTION.  31 

were  alone  to  be  heard,  critics  are  divided  in  opinion.  The  last 
seems  the  most  probable  opinion,  namely,  that  the  term  denotes 
silence!  or  pause!  and  that  its  use  was  to  direct  the  singers  who 
chanted  the  notes  of  the  psalm  to  pause  a  little,  while  the  instru- 
ments played  an  interlude  or  symphony.  The  meaning  of  other 
titles  is  given  in  the  Translation. 


rV.     The  Collection  of  the  Psalms,  and  their  Division 

INTO  Books. 

The  psalms  appear  to  have  been  collected  at  different  times  and 
by  different  persons.  This  is  manifest  from  the  division  into  five 
books,  which  is  certainly  as  ancient  as  the  Septuagint  version. 
For  this  version  contains  the  doxologies  which  are  placed  at  the 
end  of  the  first  four  books,  Ps.  xli.  13,  Ixxii.  18-20,  Ixxxix.  52, 
cvi.  48.  The  cause  of  this  division,  says  Jahn,  may  be  gathered 
from  the  character  of  the  psalms  contained  in  each  book.  Almost 
all  the  psalms  of  the  first  book  are  the  work  of  David.  In  the 
second,  there  are  twenty-two  of  David,  one  of  Asaph,  and  eight 
anonymous,  ascribed  to  the  Korahites.  The  third  contains  one, 
the  eighty-sixth,  ascribed  to  David,  and  this  doubtful ;  the  re- 
mainder are  partly  Asaph's,  partly  the  work  of  an  uncertain 
author,  and  partly  anonymous.  Two  only  in  the  fourth  book  are 
ascribed  to  David,  and  one,  ttie  ninetieth,  to  Moses ;  the  others 
bemg  anonymous.  In  the  fifth,  fifteen  are  assigned  to  David,  one 
is  ascribed  conjecturally  to  Solomon,  and  the  rest  are  anonymous. 
These  five  books  of  the  Psalms,  therefore,  are  evidently  so  many 
different  collections,  following  each  other  in  the  order  in  which 
they  were  made.  The  first  person  who  began  the  collection  put 
together  the  psalms  of  David ;  the  second,  those  psalms  of  David 
which  it  was  still  in  his  power  to  glean,  admitting  a  few  others  ; 
the  third  had  no  psalms  of  David  in  view,  and  when  he  wished  to 
join  his  own  collection  to  the  former,  he  added  the  note  at  the  end 
of  the  second  book,  "  Here  end  the  psalms  of  David,  the  son  of 
Jesse  "  (Ixxil.  20) .  The  fourth  collected  anonymous  psalms,  and 
therefore  his  book  exhibits  only  one  of  Moses,  the  ninetieth ;  and 
tvio  of  David,  the  hundred  and  first  and  the  hundred  and  third, 


82  INTRODUCTION. 

the  latter  of  wliicli,  liowever,  is  certainly  not  his.  The  last  made 
a  collection  of  whatever  sacred  poems  he  could  gather :  he  has, 
tlierefore^  fifteen  of  David,  and  thirty  anonymous.  This  view  of 
the  subject  readily  accounts  for  the  fact,  that  some  psalms  con- 
tained in  an  earlier  collection  again  occur  in  a  later,  as  the  four- 
teenth and  fifty-third,  the  fifty-seventh  and  hundred  and  eighth. 

The  age  and  the  authors  of  these  collections  it  is  impossible  to 
ascertain.  But,  as  in  the  first  collection,  as  well  as  in  the  rest, 
there  are  some  psalms  which  appear  to  have  been  written  during 
the  captivity,  we  may  conclude  that  no  one  of  them  was  made  till 
the  time  of  the  captivity.  Some  of  the  others  must  have  been 
made  at  different  times  after  the  return  from  Babylon.  The  last 
two  books  are  supposed  by  several  critics  of  eminence  to  contain 
psalms  referring  even  to  the  times  of  the  Maccabees. 

*'  We  must,"  says  De  Wette,*  "  suppose  that  the  collection  of 
the  Psalms  was  made  gradually.  There  is  a  prevailing  want 
of  order  in  it ;  pieces  of  like  character  are  not  brought  together ; 
songs  of  David  are  found  scattered  in  all  the  five  books ;  those 
of  Asaph  are  separated  as  widely  from  each  other  as  those  of  the 
Korahites,  &c.  But  again,  in  the  midst  of  this  disorder,  we 
remark  a  certain  order :  the  majority  of  David's  psalms  stand 
together,  Ps.  iii.-xli.  It  is  so  also  with  the  songs  of  the  Korah- 
ites, of  Asaph,  and  the  songs  of  degrees ;  a  circumstance  whicli 
evinces  that  they  have  been  brought  together  from  many  separate 
collections.  In  this  view,  we  may  also  account  for  the  fact,  that 
one  psalm  occurs  twice.  Ps.  xiv.  is  the  same  with  Ps.  liii.  But 
less  satisfactorily  does  this  account  for  the  recurrence  of  separate 
portions  of  psalms,  as  in  the  case  of  Ps.  Ixx.  and  Ps.  cviii. 

"It  is  as  little  possible  for  us  to  know  who  were  the  authors  of 
the  several  particular  collections,  as  who  was  the  compiler  of  the 
whole.  It  cannot  be  true,  as  many  suppose,  that  David  himself 
prepared  the  first  collection  ;  because  among  the  first  psalms  there 
appear  several  of  an  altogether  later  date,  as  Ps.  xiv.,  xliv.,  xlv., 
xlvi.,  xlviii.  Besides,  David  would  hardly  have  given  himself 
the  honorable  appellation  of  "  servant  of  Jehovah,"  which  is 
annexed  to  his  name  in  two  of  the  titles,  Ps.  xviii.,  xxxvi.  Even 
Carpzov  looked  upon  the  first  collection  as  a  private  undertaking.* 

*  As  translated  in  the  "  Biblical  Repository  "  for  1833,  p.  464. 


INTRODUCTION.  33 

The  age  of  these  collections  may  be  determined  with  greater 
certainty.  The  first  two  (Ps.  i.-lxxii.)  cannot  have  been  com- 
pleted until  after  the  captivity,  since  pieces  are  found  in  them 
which  belong  to  the  period  of  the  captivity  (Ps.  xiv.,  xllv.,  xlv.)  ; 
but  the  collection  of  the  whole  was  certainly  not  finished  until  a 
considerable  time  afterwards,  though  it  must  have  been  completed 
before  the  translation  of  Jesus  Sirac,  130  B.C.,  —  as  early  as 
which  the  collection  of  Psalms  was  probably  translated  into  Greek. 
As  it  respects  the  design  of  the  collection  of  the  psalms,  it  may 
be  remarked,  that  they  who  suppose  it  was  made  in  behalf  of  the 
musical  service  of  the  temple  entertain  too  limited  views  of 
the  object;!  besides  that  this  supposition  is  irreconcilable  with  the 
fact  of  its  having  probably  originated  from  private  collections.  A 
religious  use,  however,  was  undoubtedly  the  aim  by  which  the 
collectors  were  guided,  at  least  in  general.  Ps.  xlv.,  which  is  so 
entirely  secular,  must  be  considered  as  an  accidental  exception, 
unless  we  are  indebted  for  its  insertion  to  the  allegorical  method 
of  interpretation,  which  may  also  have  been  the  means  of  pre- 
serving from  destruction  the  Song  of  Solomon. 

"In  the  mode  of  dividing  and  numbering  the  several  psalms, 
the  Hebrew  manuscripts,  and  the  Seventy  and  Vulgate,  occasion- 
ally differ  from  the  printed  Hebrew  text.  In  many  manuscripts, 
the  first  psalm  is  numbered  with  the  second,  and,  in  like  man- 
ner, the  forty-second  with  the  forty-third,  and  the  one  hundred 
and  sixteenth  with  the  one  hundred  and  seventeenth.  On  the 
other  hand,  a  new  psalm  is  commenced  with  Ps.  cxviii.  5  ;  indeed, 
Ps.  cxviii.  is  divided  in  some  manuscripts  into  three  psalms.  The 
Seventy  also  formerly  numbered  the  first  psalm  with  the  second  ; 
and  they  still  differ,  in  common  with  the  Vulgate,  from  the  ordinary 
method  of  enumeration,  after  the  tenth  psalm ;  inasmuch  as  they 
join  together  psalms  ninth  and  tenth,  and  thus  fall  oiie  number  or 
psalm  behind  the  Hebrew  text,  as  far  as  to  the  one  hundred  and 
forty-seventh  psalm,  which  they  separate  into  two,  and  tlms  return 
back  once  more  to  the  old  enumeration.  They  also  unite  Ps. 
cxiv.  with  Ps.  cxv.,  but  immediately  aftenvards  divide  Ps.  cxvi. 
into  two,  so  that  this  difference  is  cancelled  on  the  spot.     It  is 

*  Introd.  ad  Libr.  Can.,  &c.,  part  ii.  p.  107. 
t  Comp.  Eichhorn,  §  62G. 


34  INTRODUCTION. 

necessary  to  be  acquainted  with  this  different  mode  of  numbering, 
because  the  Fathers  quote  by  it.  The  Seventy  have  besides  an 
apocryphal  psahn  (cli.)  on  the  victory  of  David  over  Goliah'." 


V.    Means  of  understanding  the  Psalms. 

In  order  that  the  Psalms  may  be  understood  in  the  fulness  of 
their  meaning,  beauty,  and  spirit,  the  most  important  directions 
to  an  English  reader  are  these  three  :  — 

1.  Gain  some  knowledge  of  Jewish  antiquities.  Be  so  familiar 
with  the  history,  the  manners  and  customs,  the  climate  and  sce- 
nery, and  the  modes  of  thinking  and  feeling,  of  the  Hebrews,  that 
you  may  receive  such  impressions  from  the  sacred  poetry  as  would 
be  received  by  an  enliglitened  iidiabitant  of  ancient  Jerusalem. 
"It  is  not  enough,"  says  Bishop  Lowth,  "to  be  acquainted  with 
the  language  of  this  people,  their  manners,  discipline,  rites,  and 
ceremonies ;  we  must  even  investigate  their  inmost  sentiments, 
the  manner  and  connection  of  their  thoughts ;  in  one  word,  we 
must  see  all  things  with  their  eyes,  estimate  all  things  by  their 
opinions.  We  must  endeavor  as  much  as  possible  to  read  Hebrew 
as  the  Hebrews  would  have  read  it."  For  this  object,  they  who 
have  less  taste  for  the  simple  and  innnethodical  narrative  of 
the  sacred  historians  may  be  referred  to  the  more  elaborate,  but 
popular  and  interesting,  *'  History  of  the  Jews  "  by  Milman.  For 
consultation,  every  one  who  wishes  to  understand  his  Bible  should 
own  Jahn's  "Biblical  Archieology,"  which  has  been  translated  in 
thiy  country. 

2.  In  addition  to  a  general  knowledge  of  the  Jewish  history  and 
antiquities,  it  is  of  great  use  to  ascertain  the  subject,  the  occasion, 
and  the  author  of  the  psalm.  It  is  true  that  these  points  can 
rarely  be  discovered  with  any  considerable  degree  of  certainty. 
Many  of  the  captions  prefixed  to  the  psalms  in  this  translation 
must  be  regarded  in  the  light  of  theories  or  conjectures.  As  such, 
however,  tliey  may  be  regarded  as  useful.  We  may  be  more  able 
to  comprehend  the  sentiment  and  feel  the  spirit  of  a  psalm,  if  we 


INTRODUCTION.  35 

only  assign  to  it  an  occasion  similar  to  that  for  wliicli  it  was  com- 
posed. At  best,  however,  as  has  been  remarked  by  Bishop 
Lowth,  "much  of  the  harmony,  propriety,  and  elegance  of  the 
sacred  poetry  must  pass  unperceived  by  us,  who  can  only  form 
distant  conjectures  of  the  general  design,  but  are  totally  ignorant 
of  the  particular  application,"  The  following  remarks  of  Mi- 
chaelis  are  also  highly  deserving  of  consideration :  "There  arc 
some,"  says  he,  "who  undertake  to  explain  the  psalms  from  tlie 
historical  parts  of  Scripture,  as  if  every  occurrence  were  known 
to  them,  and  as  if  nothing  had  occurred  during  the  reign  of 
David  which  was  not  committed  to  writing.  This,  however, 
considering  the  extreme  brevity  of  the  sacred  history,  and  the 
number  and  magnitude  of  the  facts  which  it  relates,  must  of 
course  be  very  far  from  the  truth.  The  causes  and  motives  of 
many  wars  are  not  at  all  adverted  to ;  the  battles  that  are  related 
are  few,  and  those  the  principal.  Who  can  doubt,  though  ever  so 
inexperienced  in  military  aifairs,  that  many  things  occurred,  which 
are  not  mentioned,  between  the  desertion  of  Jerusalem  by  David, 
and  that  famous  battle  which  extinguished  the  rebellion  of  Absa- 
lom.'' They  who  will  not  allow  that  they  are  ignorant  of  a  great 
part  of  the  Jewish  history  will  be  apt  to  explain  more  of  the 
psalms  upon  the  same  principle,  and  as  relating  to  the  same  facts, 
than  they  ought;  whence  the  poetry  will  appear  tame  and  lan- 
guid, abounding  in  words,  but  with  little  variety  of  description  or 
sentiment. 

"  Others  have  recourse  to  mystical  interpretations,  or  convert 
those  historical  passages  which  they  do  not  understand  into 
prophecies.  Into  none  of  these  errors  would  mankind  have 
fallen  but  througli  the  persuasion,  that  the  whole  history  of  the 
Jews  was  minutely  detailed  to  them,  and  that  there  were  no  cir- 
cumstances with  which  they  were  unacquainted." 

3.  It  is  of  the  utmost  consequence  to  attend  to  the  character- 
istics of  the  language  and  structure  of  Hebrew  poetry.  In  order 
to  avoid  important  errors,  the  reader  of  Hebrew  poetry  must 
especially  keep  in  mind  one  of  its  features,  by  which  it  is  dis- 
tinguished from  tlie  poetry  of  the  Western  world,  —  namely,  its 
boldness   in  the   use   of  figurative   and   metaphorical   language. 


36  INTRODUCTION. 

Many  mistakes  have  arisen  from  interpreting  the  language  of 
Eastern  hyperbole  in  too  strict  a  sense.  As  an  instance  of  the 
kind  of  language  to  -uhich  I  refer,  I  may  mention  the  eighteenth 
psalm,  from  verse  ninth  to  the  eighteenth.  The  simple  fact,  that 
God  aided  David  and  the  Israelites  in  battle,  is  the  foundation  of 
this  magnificent  description.  The  Supreme  Being  is  represented 
as  interposing  in  the  midst  of  a  tempest,  and  the  tempest  itself  is 
d-escribed  in  language  extremely  hyperbolical.  Compare  Hab. 
iii.  3,  &c. 

As  an  instance  of  error  arising  from  the  neglect  of  this  charac- 
teristic of  Hebrew  poetry,  it  may  be  mentioned  that  several 
learned  critics  have  gravely  undertaken  to  explain  what  habita- 
tion David  could  provide  for  Jehovah  in  a  single  day ;  that  is, 
before  he  literally  "  gave  sleep  to  his  eyes,  or  slumber  to  his  eye- 
lids." From  inattention  to  the  same  thing,  Ps.  li.  5  has  been  made 
tp  convey  a  meaning  at  war  with  the  attributes  of  God,  with  com- 
mon sense,  and  with  other  portions  of  the  sacred  volume. 

In  regard  to  the  construction  of  Hebrew  poetry,  so  far  as 
quantity  is  concerned,  we  are  entirely  ignorant.  It  is  true,  that 
now  and  then  a  scholar  has  arisen  who  thought  he  could  perceive 
the  measures  of  Greek  and  Latin  verse  in  the  productions  of  the 
Hebrew  poets.  Josephus,  too,  speaks  of  the  trimeters  and  pen- 
tameters of  David.  St.  Jerome  also  observes,  "  K  any  one  doubt 
that  the  Hebrews  employed  similar  measures  to  those  of  Hor- 
ace, Pindar,  Alca3us,  and  Sappho,  let  him  read  Pliilo,  Josephus, 
Origen,  and  Eusebius,  and  find  by  their  testimony  whether  my 
assertion  be  true."  But  the  ears  of  a  vast  majority  of  He- 
brew scholars  liave  not  been  able  to  detect  any  such  measures  in 
Hebrew  poetry,  nor  to  distinguish  it  from  prose,  so  far  as  mere 
sound  or  quantity  is  concerned.  That,  in  the  ancient  mode  of 
i)r'onouncing  the  Hebrew  language,  such  measures  existed,  it  is 
not  necessaiy  to  deny.  But,  if  the  ears  of  ninety-nine  in  a 
hundred  are  to  be  trusted,  it  is  impossible  to  discover  them.* 

What  is  obvious  in  the  sacred  poetry  is  a  division  into  lines  of 

*  For  a  good  view  of  this  subject,  see  the  "  Introduction  to  De  Wette's 
Comincntaiy  on  the  Psahn?,"  and  the  works  to  which  he  refers.  A  transla- 
tion of  it  may  be  found  in  the  "  Biblical  Repository  "  for  Juh%  1833. 


INTRODUCTION.  37 

nearly  equal  length,  or  containing  nearly  the  same  number  of  syl- 
lables, two  of  which  lines  generally  form  a  verse,  or  complete  a 
sentence.  In  several  compositions,  the  initial  letters  of  the  suc- 
cessive lines  or  stanzas  follow  the  order  of  the  letters  of  the 
Hebrew  alphabet.  This  is  the  case  with  seven  of  the  psalms, 
four  chapters  of  the  Lamentations  of  Jeremiah,  and  the  last 
chapter  of  Proverbs,  from  the  tenth  verse  to  the  end. 

But  the  most  important  feature  in  the  construction  of  Hebrew 
verse  is  as  obvious  in  a  translation  as  in  the  original.  It  is  what 
may  be  called  a  I'liytlim  of  sentiment.  A  period  is  divided  into 
members,  generally  two,  but  sometimes  more,  which,  as  it  were, 
balance  each  other  by  thought  corresponding  to  thought  in  repe- 
tition, in  amplification,  in  reply,  or  in  contrast. 

This  feature  of  Hebrew  poetry  is  called  parallelism.  The 
illustration  of  it  constitutes  the  great  merit  of  Dr.  Lowth.  A 
more  complete  view  of  its  varieties  has  been  given  by  De  Wette 
in  his  "Introduction  to  the  Psalms,"  the  greater  part  of  which  I 
shall  transcribe.* 

But  the  examples  I  give,  of  course,  in  the  language  of  my  own 
Translation. 

The  Hebrew  rhythm  —  namely,  the  parallelism  of  members  —  is 
nothing  more  nor  less  than  a  rhythmical  proportion,  and  that  of 
the  simplest  sort,  between  the  larger  sections  or  members  of  a 
period ;  the  smaller  being  neglected.  Nothing  is  more  simple 
than  the  symmetry,  the  proportion,  between  two  parts  of  a  whole  : 
the  proportion  between  several  begins  to  require  more  ingeim- 
ity  and  calculation.  Thus,  the  relation  between  parallel  lines 
is  the  simplest  that  we  can  conceive  to  exist  between  different 
lines ;  the  triangle,  the  square,  already  begin  to  be  more  com- 
plex, and  the  circle  is  the  most  jierfect  of  all  figures.  It  might 
also  be  remarked,  that  every  period  consisting  of  two  proposi- 
tions forms  a  whole,  and  suffices  for  a  full  expression  of  the  voice 
and  satisfying  of  the  ear;  while  a  single  proposition  is  insufficient 
for  either.  The  breast  is  still  elevated,  the  ear  continues  to 
listen,  and  yet  there  is  nothing  more  to  be  said,  nothing  more 
to  be  heard.     In  fact,  the  parallelism  of  members  seems  to  be  a 

*  See  the  translation  in  "  Biblical  Repository  "  for  1833,  p.  494.  and  fol- 
io wiu^. 


38  '   INTRODUCTION. 

fundamental  law  of  rhythm.  It  obviously  lies  at  the  foundation 
of  the  rhyme,  where  one  verse  is  made  to  answer  to  the  other. 
The  more  complicated  forms  of  rhyme,  in  the  stanza,  sonnet,  &c., 
were  invented  at  a  comparatively  later  period :  but  even  in  these 
the  law  of  parallelism  may  still  be  detected ;  at  least,  the  ottave 
rime  and  the  sonnet  naturally  fall  into  two  divisions,  each  answer- 
ing to  the  other.*  In  like  manner,  the  relation  of  the  hexameter 
and  pentameter  is  that  of  parallelism  ;  and  even  the  lyric  strophes 
admit,  perhaps,  of  being  referred  to  the  same  form.  The  rela- 
tion of  the  strophe,  antistrophe,  and  epode,  on  the  contrary, 
already  indicates  the  transposition  of  the  parallelism  to  the  more 
perfect  form  of  the  triangle. 

But  in  what  does  the  parallelism  of  members  In  the  Hebrew 
poetry  consist,  and  how  is  it  indicated  ?  Here  we  must  forget  all 
the  demands  which  might  be  made  by  the  delicate,  musical  ear  of 
the  Greeks,  so  sensitive  to  the  measure  of  time ;  or  by  that  of  the 
moderns,  so  partial  to  similitude  of  sound.  The  Hebrew  has 
neither  the  one  nor  the  other.  His  rhythm  belonged  more  to  the 
thought  than  to  the  outward  form  and  sound ;  and  he  therefore 
indicated  his  rhythmical  divisions  by  the  divisions  of  the  thought, 
and  the  proportion  of  the  rhythmical  propositions  by  that  of  the 
subject-matter. 

The  following  circumstances  contributed,  perhaps.  In  some 
measure,  to  the  formation  of  this  rhythm  of  thought.  The  He- 
brew, and  whoever  like  him  stands  at  that  point  of  intellectual 
cultivation  where  the  mind  is  in  a  condition  to  seize  only  certain 
general  and  simple  relations  of  things.  Is  fond  of  presenting  his 
ideas  and  feelinos  in  short  sentences :  these  sentences  are  con- 
nected  with  each  other  in  a  manner  which  possesses  but  little 
variety,  usually  according  to  the  law  of  resemblance  and  contrast 
(a  law  which  readily  presents  itself  to  the  observing  understand- 
ing), and  for  the  most  part  only  in  couplets,  because  the  combina- 
tion of  several  sentences  implies  already  the  notice  of  a  greater 
variety  of  relations.  This  speaking  in  short  sentences  is  still  fur- 
ther favcrad  by  the  impassioned  tone  of  the  speaker;  for.  In  the 

*  III  the  former,  the  two  concluding  verses  are  parallel  to  the  first  six, 
and  in  the  second  there  is  the  same  relation  between  the  first  eight  and  the 
lust  six  verses. 


INTRODUCTION.  39 

fulness  and  glow  of  Inspiration  and  Internal  feeling,  the  words  are 
slow  to  adapt  themselves  to  the  thought,  the  speaker  struggles 
with  language,  and  wrests  from  it  nothing  but  single  short  expres-' 
sions.  A  peculiar  fondness  is  manifested  in  this  style  of  speaking 
for  tautology  and  comparison.  There  is  a  want  of  versatility  and 
variety  of  expression,  and  yet  there  is  a  wish  to  express  one's 
self  fully,  and  to  present  the  subject  In  various  points  of  light ; 
hence  the  same  thing  Is  often  repeated  In  synonymous  expressions 
and  figures.  Now,  if  a  person  who  speaks  In  this  way  is  disposed 
to  introduce  Into  his  discourse  a  regular  rhythm,  a  proportion 
between  the  several  propositions  presents  Itself  as  a  ready  expe- 
dient, whose  original  law  will  be  that  of  resemblance  and 
contrast, — the  law  by  which,  in  other  cases,  one  proposition  Is 
arranged  with  another. 

After  these  remarks,  nothing  will  appear  more  natural  than 
the  following  form  of  discourse  (Job  vil.  1-3)  :  — 

"  Is  there  not  a  war-service  for  man  on  the  earth  ? 
Are  not  his  days  as  the  days  of  a  hireUng  ? 
As  a  sen-ant  panteth  for  the  shade, 
And  as  a  hirehng  looketh  for  his  wages, 
So  am  I  made  to  possess  jnonths  of  affliction, 
And  wearisome  nights  are  appointed  for  me." 

"  The  earth  is  the  Lord's,  and  all  that  is  therein ; 
The  world,  and  they  who  inhabit  it. 
For  he  hath  founded  it  upon  the  seas, 
And  established  it  upon  the  tioods." 

Ps.  xxiv.  1.  2, — 

where   each  thought  is   twice   expressed,    and   after  each   such 
repetition  there  Is  a  pause. 

But  the  parallelism  of  members  is  of  different  kinds.  In  the 
first  place,  It  differs  according  to  the  different  laws  of  the  associa- 
tion of  thoughts.*  The  two  principal  laws  of  resemblance  and 
contrast  or  antithesis  produce  the  synomjmous  and  antithetic 
parallelism,  according  to  the  terminology  of  Lowth ;  a  third  is 
founded  simply  upon  a  resemblance  in  the  form  of  construction 
and  progression  of  the  thoughts,  and  this  we  may  call  with  Lowth 

*  This  is  the  basis  of  the  classification  of  parallelism  given  by  Lowth, 
Lect.  XIX. 


40  INTRODUCTION. 

the  synthetic  parallelism.  With  the  synonymous  parallelism  be- 
longs also  the  identical,  or  the  repetition  with  suspense ;  for 
example  (Job  xviii.  13)  :  — 

"  His  limbs  are  consumed, 
Yea,  his  limbs  are  devoured  by  tbe  first-born  of  death." 

Under  the  term  "synonymous""  is  included  also  comparison, 
subordination,  &c.  But,  as  we  are  concerned  at  present  chiefly 
with  the  rhythmical  form,  we  shall  venture  upon  another  classi- 
fication, and  only  retain  the  logical  arrangement  in  the  minor 
divisions. 

I.  Thought  is  represented  by  words :  hence  it  will  frequently 
happen,  where  there  is  a  perfect  resemblance  or  antithesis  of 
thoughts,  that  the  words  will  he  equal,  at  least  in  their  number ; 
and  sometimes,  on  account  of  the  similar  construction  and  posi- 
tion of  the  words,  there  will  also  be  a  certain  resemblance 
of  sound.  This  we  may  call  the  original,  perfect  kind  of  paral- 
lelism of  members,  which  coincides  with  metre  and  rhyme,  yet 
without  being  the  same  with  them.  Such  is  the  kind  of  parallel- 
ism in  which  the  song  of  Lamech  is  composed  (Gen,  iv.  28).  The 
translation  can  present  nothing  more  than  the  equality  in  the 
number  and  position  of  the  words  :  the  rhyme  must  be  omitted :  — 

"  Adah  and  Zillah,  hear  my  voice ! 
Ye  wi\e,s  of  Lamech,  mark  my  speech! 
For  I  have  slain  a  man  for  my  wound, 
And  a  young  man  —  for  my  hurt. 
If  Cain  was  avenged  sevenfold, 
Then  Lamech  —  seventy  times  seven." 

Here  all  is  nearly  equal,  except  the  places  marked  with  a  dash, 
where  the  words  must  be  su])plied  from  the  preceding  member. 
Similar  examples  of  rliyme  occur  in  Ps.  viii.  5  ;  xxv.  4;  Ixxxv.  11 ; 
cvi.  5.*     For  more,  see  Schindlerf  and  Leutwein. 

*  The  references  are  to  the  verses  as  numbered  in  the  Hebrew  Bible,  in 
which  the  inscriptions  in  the  Psalms  to  "  the  leader  of  tlie  music,"  &c.,  are 
numbered  as  one  verse ;  and  in  which  the  numbering  of  other  verses  varies  a 
little  fi'om  that  of  the  English  version. 

t  Tract,  de  Accent.  Ilebr.,  p.  81,  seq. 


INTRODUCTION.  41 

Verses  similar  in  their  termination,  but  unequal  in  ilie  number 
of  their  words,  and  without  exact  parallelism  of  thought,  occur 
in  the  following  passage  (Job  x.  17) :  — 

"  Thou  renewest  thy  witnesses  against  me, 
And  increasest  thine  anger  toward  me : 
New  hosts  continually  rise  up  against  me." 

Equality  in  the  number  of  words,  together  with  exact  propor- 
tion of  thought,  is  a  case  of  frequent  occurrence  in  Job ;  for 
example  (chap.  vi.  5)  :  — 

*'  Doth  the  wild  ass  bray  in  the  midst  of  grass, 
Or  loweth  the  ox  over  his  fodder?  " 

Comp.  chap,  vi,  23 ;  viii.  2. 

We  have  an  example  of  equality  in  words,  with  antithesis  of 
thought  (Ps.  XX.  9) :  — 

"  They  stumble  and  fell, 
But  we  stand  and  are  erect." 

Comp.  Isa.  Ixv.  13. 

Also  in  the  synthetic  parallelism,  equality  in  the  number  of 
words  sometimes  occurs  ;  for  example  (Ps.  xix.  8) :  — 

"  The  law  of  the  Lord  is  perfect,  reviving  the  soul ; 
The  precepts  of  the  Lord  are  sure,  making  wise  the  simple." 

For  many  examples  of  this  case,  in  which  the  number  of  words 
is  equal,  see  Leutwein,  p.  64,  seq. 

n.  But  this  external  proportion  of  words  is  not  the  essential 
part  of  the  parallelism  of  members.  It  may  be  adopted,  it  is 
true,  as  a  rule,  that  the  number  of  words  is  about  equal,  espe- 
cially in  certain  books,  as  the  Proverbs  of  Solomon  and  Job  ;  but 
in  the  Psalms  a  great  inequality  prevails.  This  inequality  is  of 
different  kinds,  as  follows  :  — 

1.  The  simple  unequal  parallelism,  in  which  one  of  the  mem- 
bers is  too  short,  compared  with  the  other;  for  example  (Ps. 
Ixviii.  33):  — 

"  Ye  kingdoms  of  the  earth,  sing  unto  God ; 
Sing  praises  to  the  Lord." 


42  INTRODUCTION. 

This  construction  frequently  produces  a  grand  effect;  for 
example,  Ps.  xxxvii.  13,  xlviii.  5 ;  Job  xlv.  14,  where  the  con- 
ciseness of  expression  adds  in  one  case  to  the  vividness  of  the 
thought;  in  the  other,  to  its  emphasis. 

Yet  in  these  examples  the  inequality  seems  to  have  arisen  from 
the  brevity  of  the  thought :  it  fell  naturally  into  these  words,  and 
the  poet  let  it  pass.  Hence,  it  is  still  not  inconceivable  that 
there  mig-ht  have  been  a  metre.  We  also  sometimes  sacrificcj 
metre  to  conciseness  of  thought,  to  emphasis,  to  a  pause. 

2.  But  a  still  more  frequent  kind  of  unequal  parallelism  —  viz., 
the  complex  —  admits  not  of  this  explanation.  It  consists  in  this, 
that  either  (a)  the  first  member,  or  (6)  the  second  member,  is 
composed  of  two  propositions,  so  that  a  complex  member  corre- 
sponds to  a  simple  one.  This  structure  arises  whenever,  in 
addition  to  the  principal  parallelism  of  thought,  another  subordi- 
nate parallelism  presents  itself  to  the  poet  in  the  full  flow  of  his 
thoughts  and  feelings ;  hence  we  most  frequently  meet  with  it  in 
lively,  impassioned  passages.  It  occurs  more  rarely  in  the  booK 
of  Job,  commonly  in  the  speeches  of  Job  himself,  which  some- 
times rise  to  the  lofty  lyric  style ;  but  it  is  frequently  to  be  met 
with  in  the  Psalms.  Hence  there  are  also  different  kinds  of 
parallelism,  according  to  the  logical  connection  of  the  proposi- 
tions :  — 

5^)  The  synonymous  ;  for  example  (Ps.  xxxvi.  7)  :  — 

"  Thy  righteousness  is  hke  the  high  mountains; 
Thy  judgments  are  a  great  deep; 
Thou,  O  Lord !  preservest  man  and  beast." 

(Jobx.  1):  — 

"  I  am  weary  of  my  hfe ; 
I  will  let  loose  within  me  my  complaint; 
I  will  speak  in  the  bitterness  of  my  soul." 

Comp.  Job  ill.  5,  vli.  11  ;  Ps.  cxil.  10. 

n)  The  antithetic  (Ps.  xv.  4) :  — 

"  In  whose  eyes  a  vile  person  is  contemned ; 
But  Avho  honoreth  them  that  fear  the  Lord ; 
Who  sweareth  to  his  own  hurt,  and  chaugeth  not.** 

Comp.  Job  X.  15 ;  Ps.  xllx.  11. 


INTRODUCTION.  43 

a)  The  synthetic  (Ps.  xv.  5)  :  — 

"  He  that  lendeth  not  his  money  for  interest, 
And  taketh  not  a  bribe  against  the  innocent,  — 
He  that  doeth  these  things  shall  never  falL" 

Comp.  Job  X.  17,  XX.  26 ;  Ps.  xxii.  25,  xiv.  7,  xviii.  31. 

3.  Sometimes  the  sunple  member  is  disproportlonably  small,  so 
that  the  inequality  is  still  more  striking ;  for  example  (Ps.  xl.  10)  : 

"  I  have  proclaimed  thy  righteousness  in  the  great  congregation, 
Lo,  I  have  not  restrained  my  lips, 
0  Lord!  thou  knowest." 

Sometimes  a  noble  effect  is  thus  produced;  for  example  (Ps. 
xci.  7)  :  — 

"  A  thousand  shall  fall  by  thy  side. 
And  ten  thousand  at  thy  right  hand; 
But  thee  it  shall  not  touch." 

Comp.  Cant.  vi.  4. 

Frequently  there  is  a  parallelism  in  each  several  proposition 
and  member;  for  example  (Ps.  Ixix.  21)  :  — 

*'  Reproach  hath  broken  my  heart,  and  I  am  ftdl  of  heaviness; 
I  look  for  pity,  but  there  is  none ; 
For  comforters,  but  find  none." 

Here  belongs  also  Ps.  Ixix.  5  :  — 

"  More  numerous  than  the  hairs  of  my  head  are  they  who  hate  me  with- 
out reason; 
Mighty  are  they  who  seek  to  destroy  me,  being  my  enemies  without 

cause : 
I  must  restore  what  I  took  not  away." 

4.  Sometimes  the  complex  member  is  increased  to  three  or 
four  propositions  ;  for  example  (Ps.  i.  3)  :  — 

"  He  is  like  a  tree  planted  by  streams  of  water, 
That  bringeth  forth  its  fruit  in  its  season, 
Whose  leaves  also  do  not  wither; 
All  that  he  doeth  shall  prosper." 

Comp.  Ps.  Ixv.  10  ;  Ixviii.  31 ;  Ixxxviii.  6.  This  form  is  particu- 
larly frequent  in  the  prophets,  who,  approaching,  as  they  generally 
do,  nearer  to  prose,  often  allow  the  parallelism  to  flow  almost 


44  INTRODUCTION. 

into  a  free,  prosaic  diction.  Members  with  three  propositions 
occur  in  Amos  i.  5,  ii.  14 ;  Mic.  v.  4.  Indeed,  no  less  than  four 
propositions  sometimes  form  one  member,  and  with  a  grand 
elfect ;  for  example  (Amos  iv.  13)  :  — 

"  For,  behold,  he  formed  the  mountains  and  created  the  wind; 
He  dedareth  to  man  Avhat  is  his  thought ; 
He  maketh  the  morning  darkness, 
And  walketh  upon  the  high  places  of  the  earth : 
Jehovah,  God  of  Hosts,  is  his  name." 

5.  Instead  of  the  full  subordinate  parallelism,  we  sometimes 
find  only  a  short  clause  or  supplement,  for  the  most  part  in  the 
second  member;  for  example  (Ps.  xxiii.  3)  :  — 

"  He  reviveth  my  spirit ; 
He  leadeth  me  in  the  paths  of  safety, 
For  his  name's  sake." 

Comp.  Ps.  V.  3;  xxvii.  11,  12,  &c. 

In  these  forms  of  parallelism,  the  proportion  is  apparently 
destroyed ;  but  it  is  not  so,  provided  we  suppose  it  to  consist,  not 
in  the  number  of  the  words  and  extent  of  the  period,  but  in  the 
thoughts.  The  relation  between  two  thoughts  remains  essen- 
tially the  same,  although  one  of  them  may  be  more  fully  devel- 
oped than  the  other.  As  it  does  not  depend  in  the  least  upon  the 
measvire  of  the  words,  a  considerable  inequality  in  these  makes 
no  difference.  It  were  well  if  we  could  but  always  forget,  what 
was  unknown  to  the  Hebrew,  the  rule  which  requires  a  measure 
of  time  in  rhythm. 

III.  Out  of  the  parallelism  which  is  rendered  unequal  by  the 
complexity  of  one  of  the  members,  there  arises,  in  the  case  of  a 
still  greater  fulness  of  thought,  another,  in  which  the  equality  is 
restored  by  both  members  becoming  complex.  Here  richness  of 
matter  is  combined  with  perfect  proportion  of  form.  The  modes 
of  combination  are  again  the  same,  and  accordingly  we  meet  with 
the  same  species  of  parallelism :  — 

J^)  The  synonymous;  for  example  (Ps.  xxxi.  11)  :  — 

"  For  my  life  is  wasted  with  sorrow, 
And  my  years  with  sighing ; 
My  strength  faileth  by  reason  of  my  affliction. 
And  my  bones  are  consumed  on  accoimt  of  all  my  enemies  " 


INTRODUCTION.  45 

Sometimes  the  members  have  an  alternate  correspondence  ;  for 
example  (Ps.  xl.  17)  :  — 

"  But  let  all  who  seek  thee 
Be  glad  and  rejoice  in  thee; 
Let  those  who  love  thy  protection 
Ever  sa}^,  — '  The  Lord  be  praised.'  " 

Comp.    Ps.  XXXV.  26,   xxxvii.  14 ;    Cant.   v.   3 ;    Ps.   Ixxix.   2 ; 
JViic.  i.  4. 

i)  The  antithetic;  for  example  (Ps.  xxx.  6)  :  — 

"  For  his  anger  endureth  but  a  moment, 
But  his  favor  through  life; 
In  the  evening  sorrow  may  be  a  guest, 
But  joy  cometh  in  the  morning." 

Comp.  Ps.  Iv.  22. 

Sometimes  there  Is  an  alternate  correspondence  in  the  antithe- 
sis (Ps.  xllv.  3)  :  — 

"  With  thine  own  hand  didst  thou  drive  out  the  nations. 
And  plant  our  fathers ; 
Thou  didst  destroy  the  nations, 

And  cause  oxir  fathers  to  flourish." 

ff 
Comp.  Isa.  liv.  10. 

3)  There  are  also  instances  of  this  double  parallelism  with  the 

synthetic  structure  ;  for  example  (Cant.  ii.  3) :  — 

**  As  the  apple-tree  among  the  trees  of  the  forest. 
So  is  my  beloved  among  the  sons; 
In  his  shadow  I  love  to  sit  doAvn, 
And  his  fruit  is  sweet  to  my  taste." 

"  As  high  as  are  the  heavens  above  the  earth, 
So  great  is  his  mercy  to  them  that  fear  him ; 
As  far  as  the  east  is  from  the  west, 
So  far  hath  he  removed  our  transgressions  from  us." 

Ps.  ciii.  11,  12. 

This  species  of  double  parallelism  occurs  with  peculiar  fre- 
quency in  the  prophets :  comp.  Am.  i.  2,  iii.  4  seq.,  iv.  4  seq.,  ix. 
2  seq. ;  Mic.  i.  4  seq.,  iii.  6  seq. ;  Nah.  i.  1,  ii.  1  seq. ;  Hab.  i.  13, 
16.  Indeed,  they  were  not  satisfied  with  the  latitude  of  this  form, 
but  gave  to  one  of  the  members,  or  even  to  both,  more  than  two 


46  INTRODUCTION. 

propositions,  and  sometimes  as  many  as  four ;  for  example  (Hal), 
iii.  17) :  — 

"  For  the  fig-tree  shall  not  blossom, 
And  there  shall  be  no  fruit  upon  the  vine; 
The  produce  of  the  olive  shall  fail, 
And  the  fields  shall  yield  no  food ; 
The  flocks  shall  be  cut  off"  from  the  folds, 
And  there  shall  be  no  herd  in  the  stalls." 

Comp.  Amos  ii.  9,  v.  5,  vii.  17  ;  Mic.  ii.  13,  vii.  3  ;  Hab.  ii.  5,  iii.  17. 

In  the  better  poets  these  subordinate  propositions  are  short ;  in 
the  other,  long,  which  occasions  a  sort  of  di'agging ;  for  example, 
Zeph.  iii.  19,  20. 

Sometimes  there  are  triplet  parallelisms,  both  of  the  synony- 
mous and  synthetic  class.     Thus  :  — 

"  The  floods,  0  Lord,  lift  up, 
The  floods  lift  up  their  voice, 
The  floods  lift  up  their  roaring! 
Mightier  than  the  voice  of  many  waters, 
Yea,  than  the  mighty  waves  of  the  sea, 
Is  the  Lord  in  his  lofty  habitation." 

Ps.  xciii.  3,  4. 

"  Thy  thunder  roared  in  the  whirlwind ; 
Thy  lightning  illumined  the  world; 
The  earth  trembled  and  shook. 
Thy  way  was  through  the  sea. 
And  thy  path  through  great  waters. 
And  thy  footsteps  could  not  be  found." 

Ps.  Ixxvii.  18, 19. 

rV.  But  we  should  entertain  too  narrow  a  view  of  the  par- 
allelism of  members,  if  we  supposed  it  to  consist  exclusively  in 
the  proportion  of  the  thoughts.  For  how  could  we  dispose  of  the 
numerous  passages  where  this  is  entirely  wanting,  —  w^here  the 
thoughts  are  found  to  correspond  to  each  other  neither  by  their 
resemblance,  nor  by  antithesis,  nor  by  synthesis  ?  The  parallelism 
of  members  assumed  further  a  simply  external  rhythmical  form, 
such  as  rhyme  is.  Originally,  and  according  to  rule,  it  was  ex- 
pressed in  the  matter ;  but  next  it  left  its  impression  as  a  distinct 
form,  even  where  the  matter  did  not  correspond  to  it.  The  pro- 
portion grew  habitual,  and  hence  greater  freedom  and  license  in 


INTRODUCTION.  47 

the  tliouglit«  were  sometimes  tolerated ;  besides,  the  constant  re- 
currence of  resemblance  and  antithesis  would  have  been  tedioua 
both  to  poet  and  hearer.  This  species  of  parallelism  we  shall  call 
the  rhythmical,  because  it  consists  simply  in  the  form  of  the  period. 
Examples  of  it  occur  in  all  the  kinds.* 

1 )  With  the  number  of  the  words  nearly  equal ;  for  example 
(Ps.  xix.  12)  :  — 

"  By  them  also  is  thy  servant  warned, 
And  in  keeping  of  them  there  is  great  reward." 

2)  With  striking  inequality  in  the  number  of  the  words ;  for 
example  (Ps.  xxx.  3)  :  — 

"  0  Jehovah,  my  God! 
I  called  upon  thee,  and  thou  hast  healed  me." 

3)  With  a  double  and  a  simple  member ;  for  example  (Ps, 
xiv.  7)  :  — 

"  Oh  that  salvation  for  Israel  woiild  come  out  of  Zion ! 
When  the  Lord  hringeth  back  the  captives  of  his  people, 
Then  shall  Jacob  rejoice,  and  Israel  be  glad." 

It  is  deserving  of  remark,  how  the  rhythmical  parallelism 
makes  good  its  place  where  three  parallel  thoughts  occur,  and 
there  is  no  internal  ground  for  dividing  them  into  exactly  two 
members  ;  for  example  (Ps.  i.  1) :  — 

"  Happy  the  man  that  walketh  not  in  the  counsel  of  the  unrighteous, 
Nor  standeth  in  the  way  of  sinners, 
Nor  sitteth  in  the  seat  of  scoflfers." 

4)  With  two  double  members ;  for  example  (Ps.  xxxi.  23) :  — 

"  I  said  in  my  distress, 
I  am  cut  off  from  before  thine  eyes ; 
But  thou  didst  hear  the  voice  of  my  supplication, 
When  I  cried  unto  thee." 

When  the  members  of  this  rhythmical  parallelism  are  more 
than  double,  which  is  sometimes  the  case,  it  approaches  very  near 
to  prose :  it  is  too  loose  a  form  to  retain  an  exuberant  matter 

*  It  is  highly  important  to  distinguish  this  sort  of  parallelism,  in  order  to 
avoid  the  mistakes  which  have  so  frequently  arisen  from  the  abuse  of  the 
parallelism  of  members  as  an  exegetical  help. 


48  INTRODUCTION. 

•without  passing  ovei-  into  the  prosaic  style.  "With  good  poets  this 
is  rarely  the  case,  but  it  sometimes  occurs  ;  for  example,  Am.  vi. 
10 :  with  the  later  and  less  correct,  it  happens  more  frequently ; 
for  example,  Mai.  i.  6  ;  Zech.  xiii.  8,  x.  6  ;  Zeph.  iii.  8.  The  length 
of  the  members  contributes  in  a  special  manner  to  destroy  the 
rhythmical  form.  But,  "while  this  form  of  parallehsm  brings  us  to 
the  utmost  limits  of  the  province  of  rh}i:hm,  it  also  settles  the  ques- 
tion, that  the  parallelism  of  members  is  really  a  rhythmical  form, 
which  there  would  be  room  to  doubt,  if  we  had  nothing  but  par- 
allelism of  thoughts. 

The  simply  rhythmical  parallelism  holds  the  most  prominent 
place  in  the  Lamentations  of  Jeremiah.  Here  the  parallelism  of 
thoughts  is  to  be  reckoned  ahnost  among  the  exceptions  ;  and,  when 
it  does  occur,  it  is,  for  the  most  part,  the  subordinate  parallelism 
of  a  member  by  itself:  in  general,  the  rhj-thm  alone  predominates, 
and  that,  too,  with  a  regularity  which  is  rare  among  Hebrew  poets, 
producing  here  a  suitable  effect ;  namely,  monotony  of  complaint. 
The  following  orders  of  rh^-thm  may  be  traced  in  the  Lamen- 
tations.* In  chapters  first  and  second,  the  verses  consist  of  three 
members,  the  first  two  of  which  constitute  one  parallel,  and  stand 
orer  against  the  third  as  the  second  parallel.  Each  member  has 
besides  a  caesura,  which  coincides  with  the  sense  and  the  accent. 
Still,  however,  we  are  sometimes  under  the  necessity  of  abandon- 
ing the  accents,  because  they  follow  the  sense ;  while  the  rhythm 
is  independent  of  the  sense.  According  to  the  accents,  the  first 
parallel  is  sometimes  simple  (for  example,  chap.  ii.  6),  yet  without 
a  valid  logical  ground.  The  periods  in  chap.  i.  7,  and  chap.  ii.  19, 
are  distinguished  by  having  four  members.  It  is  remarkable  that 
the  length  of  these  verses  should  so  greatly  exceed  those  which 
elsewhere  occur  in  Hebrew  poetry.  Lowth  is  of  the  opinion  that 
these  long  verses  are  adapted  to  lamentation,  and  it  must  be 
acknowledged  that  they  do  have  a  tendency  to  produce  a  certain 
impression  of  melancholy.  Chap,  iii.  has  only  verses  of  one  mem- 
ber, without  parallelism ;  but  this  one  member  is  rhythmically 
divided  in  such  a  manner  as  to  pro'duce,  if  not  a  complete 
rhythmical  parallelism,  yet  a  supplementary  clause  which  con- 
duces to  repose.    Here  again  the  accents  sometimes  stand  in  the 

•  Comp.  Lo-wth,  Praelect.  XXII.  p.  257,  seq. 


INTRODUCTION.  49 

way ;  for  example,  chap.  iii.  3,  where  tT^M  ^j  is  nol  enough  to 
form  a  supplementary  clause.  Tiphcha,  also,  sometimes  changes 
place  with  Zakeph  Katon,  although  the  rhythmical  caesura  is  al- 
ways the  same.  Perhaps,  however,  every  three  verses  are  to  be 
considered  as  a  rhythmical  whole,  since  they  are  connected  by 
having  the  same  initial  letters.  Chap.  v.  is  of  the  same  structure 
with  chap,  iii.,  except  that  it  has  a  real  short  rh^-thmical  parallel- 
ism ;  which,  however,  the  authors  of  the  accents  did  not  consider 
as  complete,  and  therefore  have  not  separated  vnih  Athnach. 
Chap.  iv.  has  double  parallelism,  but,  for  the  most  part,  simply 
ihythmical. 

We  must  notice  one  more  exception  in  Hebrew  rhythm. 
There  sometimes  occur  separate  propositions  of  a  single  member, 
almost  always  introduced  with  design,  since  the  poet  lingers  upon 
the  thought :  we  may  conceive  it  to  be  accompanied  with  a  long 
pause;  for  example,  Ps.  xxiii.  1;  xxv.  1.  Here  the  poet  indi- 
cates, as  it  were,  the  tone  and  character  of  the  song;  and,  after  a 
pause,  again  collects  himself.     Cant.  vii.  6  is  beautiful :  — 

*'  How  fair,  how  pleasant  art  thou,  love,  in  delights!  " 

where  the  poet  loses  himself,  as  it  were,  in  the  contemplation  of 
beauty.  In  Job  x.  22  the  voice  sinks  with  two  parallel  clauses 
beautifully  to  repose. 

' '  In  this  peculiar  conformation  or  parallelism  of  the  sen-. 
tences,"  says  Lowth,  "I  apprehend  a  considerable  part  of  the 
Hebrew  metre  to  consist,  though  it  is  not  improbable  that  some 
regard  was  also  paid  to  the  numbers  and  feet.  But  of  this  par-> 
ticular  we  have  at  present  so  little  information,  that  it  is  utterly 
impossible  to  determine  whether  it  were  modulated  by  the  ear 
alone,  or  according  to  any  settled  or  definite  rules  of  prosody." 

"The  nervous  simplicity  and  conciseness  of  the  Hebrew  muse,"" 
says  the  poet  Campbell,  "prevent  this  parallelism  from  degen? 
erating  into  monotony.  In  repeating  the  same  idea  in  different 
words,  she  seems  as  if  displaying  a  fine  opal,  that  discovers  fresh 
beauty  in  every  new  light  to  which  it  is  turned.  Her  amplifica^ 
tions  of  a  given  thought  are  like  the  echoes  of  a  solemn  melody, 
— her  repetitions  of  it,  Hke  the  landscape  reflected  in  the  stream; 
and,  whilst  her  questions  and  responses  give  a  lifelike  effect  to  her 

3 


50  INTRODUCTION. 

compositions,  they  remind  us  of  the  alternate  voices   in  public 
devotion,  to  which  they  were  manifestly  adapted." 

The  parallelism  affords  an  important  aid  in  interpretation ;  for 
sometimes  the  meaning  of  one  member  of  a  verse  is  clear,  where 
that  of  the  other  is  ambiguous.  Thus  the  new  translation  of 
Ps.  xxiv.  4  is  confirmed  by  the  parallelism,  though  it  does  not 
depend  upon  it.     In  Ps.  Iv.  15,  — 

"  May  sudden  death  seize  upon  them ! 
May  they  go  down  to  the  underworld  alive !  '* 

the  second  line  is  no  doubt  intended  to  be  synonymous  with  the 
first,  and  is  completely  explained  by  it. 

What  goes  beyond  this  simple  rhythm,  in  the  rhythmical  art  of 
the  Hebrews,  amounts  to  but  little.     Here  belongs,  — 

1.  The  artificial  arrangement  of  the  alphabetical  psalms.  Thus 
Ps.  XXV.,  xxxiv.,  xxxvii.,  cxi.,  cxii.,  cxix.,  cxlv. ;  Prov.  xxxi.  10, 
seq.  The  Lamentations  of  Jeremiah,  with  the  exception  of  the 
last  chapter,  are  alphabetically  arranged  by  the  initial  letters 
of  the  verses,  and  this  in  different  ways.  Commonly  each  verse 
begins  with  a  new  letter;  in  Ps,  xxxvii.,  however,  only  every 
other  verse,  though  with  interruption  and  change ;  in  Ps.  cxix. 
and  Lam.  iii.,  there  are  alphabetical  strophes,  as  it  were,  — that  is, 
a  series  of  verses  have  the  same  initial  letters;  in  Ps.  cxi.,  cxii., 
the  half-verses  are  alphabetically  arranged.  This  arrangement 
answers  for  us  the  valuable  purposes  of  proving  the  existence 
of  the  parallelism  of  members,  and  of  confirming  the  system  of 
accentuation  in  the  division  of  verses  and  half-verses,  respecting 
which  we  might  otherwise  have  our  doubts,  as  well  as  respect- 
ing the  whole  law  of  parallelism.  The  alphabetical  arrangement 
is  supposed  by  many*  to  have  been  Intended  to  assist  the  memory. 
Michaelis,  indeed,  was  of  the  opinion,  that  it  was  employed  in  the 
first  place  In  the  funeral  dirge  as  an  aid  to  the  mourners,  and 
afterwards  employed  on  other  occasions.  Lowth  supposes  that 
the  alphabetic  poetry  "was  confined  altogether  to  those  compo- 
sitions which  consisted  of  detached  maxims,  or  sentiments  without 
any  express  order  or  connection."      I  consider  the  alphabetic 

*  As  Lowth,  pp.  29,  259 ;  and  Michaelis  on  Lowth,  p.  562,  ed.  Rosenm. 


INTRODUCTION.  51 

arrangement  as  a  contrivance  of  the  rhythmical  art,  an  offspring 
of  the  later  vitiated  taste.  When  the  spirit  of  poetry  is  flown, 
men  cling  to  the  lifeless  body,  the  rhythmical  form ;  and  seek  to 
supply  its  absence  by  this.  In  truth,  nearly  aU  the  alphabetical 
compositions  are  remarkable  for  the  want  of  connection  (which  I 
regard  as  the  consequence,  instead  of  the  cause,  of  the  alpha- 
betical construction),  for  common  thoughts,  coldness  and  languor 
of  feeling,  and  a  low  and  occasionally  mechanical  phraseology. 
The  thirty-seventh  psalm,  which  is  the  most  free  in  its  alphabetical 
arrangement,  is  perhaps  alone  to  be  excepted  from  this  censure, 
and  in  truth  is  one  of  the  best  didactic  poems  of  the  Hebrews. 
The  Lamentations  are,  indeed,  possessed  of  considerable  merit 
in  their  way,  but  still  betray  an  unpoetic  period  and  degenerated 
taste. 

In  many  of  the  alphabetic  pieces,  we  observe  certain  irregu- 
larities and  deficiencies,  which  many  (as  Capell)  have  incorrectly 
imputed  to  the  transcribers,  who  were  the  least  exposed  to  com- 
mit mistakes  in  these  compositions,  since  they  were  confined  by 
the  peculiar  arrangement  itself.  In  Ps.  xxv.  two  verses  begin 
with  i^,  none  with  1 ;  yet  the  word  "^li^J*  in  the  second  verse 
(like  the  interjection  of  the  Greek  tragedians  uuol)  might  not 
have  been  included  in  the  verse,  or  (as  Bengel  conjectures)  might 
have  been  written  in  the  margin,  in  which  case  the  following  ^'3. 
would  restore  the  alphabetical  order.  Also  in  this,  and  in  Ps. 
xxxiv.,  the  1  is  wanting;  perhaps  it  should  be  restored  by  the  1 
in  the  beginning  of  the  second  hemistich  of  the  verse  commenc- 
ing with  n ;  and  so  also,  perhaps,  the  p,  which  is  wanting  in  the 
seventeenth  verse  of  the  former  psalm,  should  be  replaced  by 
the  p  in  ^iriip^!2?2,  at  the  beginning  of  the  second  hemistich. 
On  the  other  hand,  two  verses  begin  with  ^,  and  after  the  last 
letter,  t1,  follows  another  B.  This  last  we  find  also  at  the  close 
of  the  thirty-fourth  psalm.  Michaelis  supposes  the  5  is  counted 
twice,  on  account  of  its  double  pronunciation,  as  Pe  and  Fe. 
Hasse*  erected  upon  it  a  paleograpTiical  hypothesis  peculiar  to 
himself,  which  is  hardly  capable  of  being  sustained,  and  gives  no 
satisfactory   explanation   of  the   phenomenon  to   be   explained. 

*  Eichhorn's  Allg.  Bibl.,  viii.  p.  42,  seq. 


52  INTRODUCTION. 

According  to  this,  the  concluding  £,  with  a  softer  pronunciation, 
takes  the  place  of  the  *  in  the  Greek  alphabet.  The  conjecture 
of  Bengel  is  no  better,  who  supposes  that  1  and  &  both  sprung 
out  of  the  Phoenician  Vau  and  Fau,  and  that  the  latter  stands  for 
the  former ;  then  the  supernumerary  verse  with  >3  must  come  in 
the  place  of  1.*  Rosenmiiller  (1st  edit.)  considers  both  verses 
as  the  additions  of  a  later  hand,  by  which  these  psalms  were  pre- 
pared for  the  public  service.  But  this  could  not  be  the  case  in 
respect  to  Ps.  xxxiv.  at  least,  as  the  last  verse  is  necessary  to  the 
concluding  of  the  whole :  the  conclusion  of  the  twenty-fifth  psalm 
is  also  very  appropriate,  and  cannot  well  be  dispensed  with.  In 
Ps.  xxxvii.,  ^  precedes  t,  5?  is  wanting,  and  IT  is  repeated. 
Bengel  accounts  for  this  not  unsatisfactorily  from  the  interchange- 
able use  of  "I  and  y  in  Chaldee.  Others  resort  for  help  to 
criticism.  The  thirty-ninth  verse  begins  with  tn^'^'^u^,  where 
perhaps  the  1  was  not  regarded.  In  Ps.  cxlv.,  the  verse  with  3  is 
wanting,  which,  according  to  Michaelis,  has  fallen  out  of  the  text. 
In  Lam.  ii.,  iii.,  iv.,  5  precedes  5,  which  Bengel  explains  in  the 
same  manner  as  the  simliar  fact  in  Ps.  xxxvii.  The  order  only 
is  different :  it  was  the  custom  to  place  letters  of  a  similar  sound 
together. 

Perhaps  all  these  irregularities  are  to  be  ascribed  to  the  negli- 
gence and  unskilfulness  of  the  poets,  as  we  impute  to  the  same 
causes  the  many  harsh  and  inelegant  rhymes  of  our  older  ecclesi- 
astical poets.  The  hypothesis  of  Bengel,  that  of  many  alpha- 
betical psalms  we  have  only  the  first  imperfect  sketch,  amounts  to 
nearly  the  same  thing.  The  occurrence  of  the  same  irregularities 
in  Ps.  XXV.  and  xxxiv.  proves  their  relation  to  each  other ; 
and  the  circumstance,  that  flTC,  to  7xdeem,  forms  the  conclusion 
of  both,  may  be  regarded  as  a  characteristic  trait  in  these  popu- 
lar elegiac  psalms  (for  such  I  esteem  them),  as  the  later  Jews  in 
their  oppression  were  ahvays  hoping  for  redemption. 

2.  "We  find  in  the  Hebrew  poetry  the  first  beginnings  of  a  com- 
plex rhythmical  structure,  similar  to  our  strophes.  In  Ps.  xlii., 
xliii.,  an  odd  verse   (refrain)  forms  the  conclusion  of  a  greater 

*  Another  explanation  of  this  in'egularity  is  given  by  Vogel  in  CapeUi 
Crit.,  i.  p.  123. 


INTRODUCTION.  51 

rhythmical  period.  Something  of  the  same  kind,  though  not 
complete,  occurs  in  Ps.  cvii.,  where  verses  1-9,  10-16,  17-32, 
are  separated  by  a  nearly  similar  conclusion.  The  prophecies 
Isa.  ix.  7 — X,  4  and  Am.  i.  2 — ii.  16  are  upon  the  same  plan. 
Gesenius  (on  Isaiah)  supposes  that  the  same  kind  ot'  refrain  is  to 
be  found  in  a  part  of  Solomon's  Song.  There  is  a  singular 
specimen  of  art  in  Ps.  xlix.,  where  the  thirteenth  and  twenty-first 
verses  are  word  for  Avord  alike,  except  that  by  the  change  of 
a  single  letter,  y^''p'^  in  the  one  becomes  X^^^  in  the  other,  so 
that  a  different  sense  is  produced  where  the  sound  is  entirely 
similar. 

3.  The  rliytlim  by  gradation,  in  the  psalms  of  degrees,  is  a 
remarkable  form.  It  consists  in  this,  that  the  thought  or  expres- 
sion of  a  preceding  verse  is  resumed  and  carried  forward  in  the 
next ;  for  example  (Ps.  cxxi.) :  — 

"  I  lift  up  mine  eyes  to  the  hills: 
Whence  comeih  my  help  ? 
My  help  cometh  from  the  Lord, 
Who  made  heaven  and  earth. 
He  Avill  not  suffer  thy  foot  to  stumble ; 
Thy  guardian  doth  not  slumber. 
Behold !  the  guardian  of  Israel 
Doth  neither  slumber  nor  sleep. 
The  Lord  is  thy  guardian; 
The  Lord  is  thy  shade  at  thy  right  hand. 
The  sun  shall  not  smite  thee  by  day, 
Nor  the  moon  by  night. 
The  Lord  will 2ireseri'e  thee  from  all  evil; 
He  will  preserve  thy  life. 
The  Lord  will  preserve  thee,  Avhen  thou  goest  out,  and  when  thou 

comest  in, 
From  this  time  forth  for  evermore." 

Gesenius  has  pointed  out  the  same  arrangement  in  the  song  of 
Deborah,  and  in  Isa.  xxvi.,  where  verses  5,  6,  read  thus :  — 

"  The  lofty  city  he  hath  laid  low, 
He  hath  laid  her  low  to  the  ground; 
He  hath  levelled  her  with  the  dust. 
The  foot  shall  trample  upon  her, 
The  feet  of  the  poor,  the  steps  of  the  needy." 


54  INTRODUCTION. 

A  form  somewliat  similar  to  tliis  in  modern  poetrjis  the  triolet; 
but  it  differs  in  making  the  whole  composition  turn  upon  one 
principal  thought. 

The  question  whether  the  psalms  were  sung  by  choirs  may  be 
distinctly  answered  in  the  affirmative,  so  far  as  it  regards  the 
Temple  psalms,  and  all  that  were  destined  for  the  public  ser- 
vice. It  is  still  the  custom  in  the  synagogue  for  the  assembly  to 
respond  as  a  choir  to  the  chant  of  the  chorister;  and  Miriam, 
with  her  women,  formed  an  alternate  chorus  (Ex.  xv.).  By  sup- 
posing many  of  the  psalms  to  have  been  sung  in  this  way,  we 
shall  perceive  in  them  a  greater  degree  of  propriety,  spirit,  and 
grandeur.  Thus  in  that  of  which  every  other  line  is,  "For  his 
mercy  endureth  for  ever,"  the  repetition  of  these  words  might 
have  had  an  excellent  effect  when  sung  by  way  of  response  to  a 
choir  which  sung  the  other  line :  though,  to  a  mere  reader,  such 
repetition  may  appear  tedious.  Ps.  xxiv.,  cxxxv.,  cl.,  and  others, 
are  evidently  adapted  to  the  same  mode  of  performance.  But  it 
by  no  means  follows  that  we  must  divide  the  psalms  themselves 
into  choruses,  as  iN'achtigall,  Kuinoel,  and  others,  have  done  in 
their  translations  :  it  is  probable  that  the  chorus  simply  repeated.* 
But  even  were  this  not  the  case,  yet  this  division  is  a  matter  of 
too  much  uncertainty  to  be  safely  attempted.  It  is  very  doubtful 
whether  the  singing  was  alternate  or  responsive  in  all  cases  where 
there  is  a  change  of  the  person  speaking ;  for  the  Orientals  are 
extremely  fond  of  such  a  change  of  the  person  speaking  even  in 
poems  which  are  not  sung.f 

In  what  way  song  was  connected  with  the  dance,  it  is  impossible 
to  determine.  Few  of  the  psalms  which  we  now  possess  probably 
ever  had  any  connection  with  the  dance.  Songs  like  that  of  the 
women  upon  David's  victory  were  performed  dancing :  it  could 
hardly  be  the  case,  however,  that  the  two  performances  were  so 
connected  as  to  resemble  the  music  and  dance  of  modern  times. 
The  dance,  perhaps,  consisted  for  the  most  part  of  certain 
figures,  which  were  executed  by  the  files  of  dancers,  chiefly  in 
circles,  as  the  Hebrew  name  ^in>3    seems  to  indicate ;  and  the 

*  Such  is  the  present  custom  in  the  East.     The  chorus  repeats  the  melody 
in  a  lower  key.     See  Niebuhr's  Travels,  i.  176. 
t  Comp.  Jahn,  Einleit.  ins  Alte  Test.,  ii.  723. 


INTRODUCTION.  55 

step,  if  not  perfectly  artless,  was  free  and  -without  rule.*  In 
this  case,  the  dance  of  the  Hebrews  was  the  same  in  relation  to 
other  modes  of  dancing,  as  was  their  rhythm  compared  with  the 
rhythm  of  other  nations. 

The  last  direction  in  regard  to  the  mode  of  using  the  psalms 
may  be  given  in  the  language  of  Dr.  Hammond,  citing  the 
opinion  of  the  ancient  fathers. 

"  Form  thy  spirit  by  the  affection  of  the  psalm,  saith  St. 
Augustine.  If  it  be  the  affection  of  love,  enkindle  that  within 
thy  breast,  that  thou  mayest  not  speak  against  thy  sense  and 
knowledge  and  conscience  when  thou  sayest,  *  I  will  love  thee, 
O  Lord,  my  strength ! '  If  it  be  an  affection  of  fear,  impress 
that  on  thy  soul,  and  be  not  thyself  an  insensible  anvil  to  such 
strokes  of  divine  poetry,  which  thou  chantest  out  to  others, 
'  Oh,  consider  this,  ye  that  forget  God,  lest  he  pluck  you  away, 
and  there  be  none  to  deliver  you.'  If  it  be  an  affection  of  desire 
which  the  psalmist  in  a  holy  transportation  expresseth,  let  the 
same  breathe  in  thee ;  accounting,  as  St.  Chrysostom  minds  thee 
on  Ps.  xlii.,  that,  when  thou  recitest  these  words,  '  Like  as  the 
hart  desireth  the  water-brooks,  so  longeth  my  soul  after  thee, 
O  God  ! '  thou  hast  sealed  a  covenant,  betrothed  and  engaged  thy 
soul  to  God,  and  must  never  have  a  coldness  or  indifferency  to 
him  hereafter.  If  it  be  the  affection  of  gratitude,  let  thy  soul  be 
lifted  up  in  praises :  come  with  affections  this  way  inflamed, 
sensible  of  the  weight  of  mercies  of  all  kinds,  spiritual  and  tem- 
poral, with  all  the  enhancements  that  the  seasonable  application 
thereof  to  the  extremities  of  thy  wants  can  add  to  thy  preserva- 
tions and  pardons  and  joys ;  or  else  the  reciting  the  hallelujahs 
will  be  a  most  ridiculous  piece  of  pageantry.  And  so  likewise 
for  the  petitory  part  of  the  psalms,  let  us  be  always  in  a  posture 
ready  for  them,  with  our  spirits  minutely  prepared  to  dart  them 
up  to  heaven.  And,  whatever  the  affection  be,  let  the  heart  do 
what  the  words  signify." 

*  Such  is  still  the  manner  of  the  female  dancers  of  the  East.  One  of 
them  takes  the  lead,  extemporizing  the  steps  and  movement,  which  the  others 
imitate,  following  in  a  circle.  See  Niebuhr's  Travels,  i.  184;  Lady  Mon- 
tague's Letters,  Let.  30.  For  other  authorities,  see  Jahn's  Bibl.  Arcbaeol., 
i.  1,  405. 


66  INTRODUCTION. 


The  translator  leaves  the  principles  and  views  wliicli  governed 
him  in  his  labors  to  be  inferred  from  the  work  itself.  In  one 
particular,  however,  some  may  be  at  a  loss  to  know  the  reason 
for  the  translation  which  I  adopt.  I  refer  to  the  name  of  the 
Supreme  Being,  Jehovah.  As  it  is  a  proper  name,  and  not  a 
mere  ajopellative,  like  the  terms  God  and  Lord,  perhaps  the  strict 
rules  of  interpretation  require  that  it  should  be  always  translated 
by  the  same  term.  But  as  the  same  great  Being  is  denoted, 
whether  his  name  be  translated  the  Lord,  or  Jehovah,  I  have 
thought  It  best,  in  many  cases,  not  to  alter  the  name  to  which  the 
feelings  of  the  devout  have  been  so  long  accustomed.  Where  I 
have  used  "  the  Lord  "  instead  of  "  Jehovah,"  I  have  put  the  for- 
mer in  capital  letters.  The  same  rule  has  been  adopted  in  translate 
ino-  the  Proverbs.  The  word  "  Jehovah  "  Is  now  very  seldom  used 
in  prayers  or  in  hymns,  and,  of  course,  cannot  have  those  devout 
feelings  connected  with  it  which  belong  to  appellations  of  the 
Supreme  Being  which  are*  habitually  used.  In  some  cases,  how" 
ever,  the  proper  name  of  the  Supreme  Being  —  Jehovah  —  has  a 
significance  which  does  not  belong  to  any  of  the  generic  terms  by 
which  he  is  denoted.  In  every  case  where  any  positive  reason 
whatever  exists  for  retaining  the  proper  name,  I  have  retained  it. 
In  all  the  other  books  of  the  Old  Testament  which  I  have  trans- 
lated, I  have  used  the  proper  name,  Jehovah,  for  the  correspond- 
hm  Hebrew  word. 

In  this  edition,  I  have  carefully  revised  the  translation  by  a  new 
comparison  of  it  with  the  original,  and  the  aid  of  some  English 
and  German  versions;  viz.,  those  of  Hengstenberg,  Hupfeld, 
Ilitzig,  Wellbeloved,  and  Alexander,  which  I  had  not  seen  when 
the  former  editions  were  printed.  I  have  consulted  them  on 
the  more  obscure  and  difficult  passages,  and  sometimes  with 
advantage.  I  have  also  added  a  number  of  pages  to  the  Intro- 
duction, and  some  explanatory  notes,  which,  without  materially 
increasing  the  size  of  the  volume,  will,  I  hope,  add  to  its  value. 

Cambridge,  Jime  28, 1866. 


THE    PSALMS. 


BOOK   I. 

PSALM  I. 

The  happiness  of  the  righteous  and  the  misery  of  the  wicked. 

1  Happy  tlie  man  who  walketh  not  in  the  counsel  of  the 

unrighteous, 
Nor  standeth  in  the  waj  of  sinners, 
Nor  sitteth  in  the  seat  of  scoffers  ; 

2  But  whose  delight  is  in  the  law  of  the  Lord, 
And  who  meditateth  on  his  precepts  day  and  night. 

3  He  is  like  a  tree  planted  by  streams  of  water. 
That  bringeth  forth  its  fruit  in  its  season. 
Whose  leaves  also  do  not  wither : 

All  that  he  doeth  shall  prosper. 

4  Not  so  the  unrighteous  ; 

They  are  like  chaff,  which  the  wind  driveth  away. 

5  Therefore  the  wicked  shall  not  stand  in  judgment, 
Nor  sinners  in  the  assembly  of  the  just. 

6  For  the  Lord  knoweth  the  way  of  the  righteous. 
But  the  way  of  the  wicked  leadeth  to  ruin. 

PSALM  IL 

Vain  attempts  of  the  nations  against  the  king  anointed  by  God. 


"Why  do  the  heathen  rage 


.* 


And  the  nations  meditate  a  vain  thing  ? 

Why  do  the  kings  of  the  earth  rise  up. 

And  the  princes  combine  together. 

Against  Jehovah,  and  against  his  anointed  king? 


58  THE    PSALMS.  [ps.  in. 

3  "  Let  us  break  their  bonds  asunder  ; 
Let  us  cast  away  from  us  their  fetters  !  " 

4  He  that  sitteth  in  heaven  will  laugh ; 
The  Lord  will  have  them  in  derision. 

5  Then  shall  he  speak  to  them  in  his  wrath, 
And  confound  them  in  his  hot  displeasure. 

6  "I  myself  have  anointed  my  king, 
Upon  Zion,  my  holy  hill." 

7  I  will  declare  the  decree  of  Jehovah  : 
He  hath  said  to  me,  "  Thou  art  my  son  ; 
This  day  I  have  begotten  thee. 

8  Ask  of  me,  and  I  will  give  thee  the  nations  for  thine 

inheritance, 
And  the  ends  of  the  earth  for  thy  possession. 

9  Thou  shalt  break  them  with  a  rod  of  iron ; 

Thou  shalt  dash  them  in  pieces  like  a  potter's  vessel." 

10  Be  wise,  therefore,  O  ye  kings  ! 

Be  admonished,  ye  rulers  of  the  earth ! 

11  Be  subject  to  Jehovah  with  awe, 
And  fear  with  tremblino^ ! 

12  Kiss  the  son,  lest  He  be  angry,  and  ye  perish  in  your  way ; 
For  soon  shall  his  wrath  be  kindled. 

Happy  are  all  they  who  seek  refuge  in  him. 


PSALM  IIL 

Trust  in  God  in  a  time  of  distress. 
A  Psalm  of  David,  when  hejledfrom  his  son  Absalom. 

How  many,  0  Lord,  are  mine  enemies ! 
How  many  are  they  who  rise  up  against  me ! 
How  many  are  they  who  say  of  me, 
"  There  is  no  help  for  him  with  God  "  !  [Pause.] 

But  thou,  O  Lord  !  art  my  shield. 
My  glory,  and  the  lifter-up  of  my  head. 
I  call  upon  the  Lord  with  my  voice. 
And  he  heareth  me  from  his  holy  hill.  [Pause.] 

I  lay  me  down  and  sleep ; 
I  awake,  for  the  Lord  sustaineth  me. 


PS.  IV.]  THE     PSALMS.  59 

6  I  will  not  fear  the  ten  thousands  of  people 
Who  on  every  side  set  themselves  against  me. 

7  Arise,  O  Lord  !  Save  me,  O  my  God ! 
For  thou  smitest  the  cheek  of  all  my  enemies ; 
Thou  breakest  the  teeth  of  the  wicked. 

8  Deliverance  cometh  from  the  Lord  : 

May  thy  blessing  be  with  thy  people !     [Pause.] 


PSALM  IV. 

A  prayer  for  deliverance  from  enemies;  with  a  remonstrance  to  them,  and 
expressions  of  confidence  in  Divine  aid.  It  may,  with  the  last  psalm, 
have  been  occasioned  by  the  rebellion  of  Absalom.  But  it  is  rather 
remarkable  that  there  is  no  particular  allusion  to  the  aflecting  circum- 
stance of  David's  own  son  being  at  the  head  of  it. 

For  the  leader  of  the  music;  to  he  acconwanied  with  stringed  instruments 
A  psalm  of  David. 

1  Hear  me,  when  I  call,  O  God  of  my  righteousness  ! 
Thou  hast  helped  me,  when  I  was  in  trouble,  — 
Have  pity  upon  me,  and  hear  my  prayer ! 

2  How  long,  0  men  !   will  ye  dishonor  my  dignity  ? 
How  long  will  ye  love  vanity,  and  seek  disappointment  ? 

[Pause.] 

3  Know  ye  that  the  Lord  hath  exalted  one  that  is  devoted 

to  him  ; 
The  Lord  will  hear,  when  I  call  upon  him. 

4  Stand  in  awe,  and  sin  no  more ; 

Commune  with  your  hearts  upon  your  beds,  and  desist ! 

[Pause.] 

5  Offer  sacrifices  of  righteousness, 
And  put  your  trust  in  the  Lol^D  ! 

6  There  are  many  who  say,  'VVTio  will  show  us  any*  good  ? 
Lord,  lift  thou  up  the  light  of  thy  countenance  ujion  us  ! 

7  Thou  puttest  gladness  into  my  heart. 

Greater  than  theirs,  when  their  corn  and  wine  are  abun- 
dant. 

8  I  will  lay  me  down  in  peace,  and  sleep ; 

For  thou  alone,  O  Lord  !  makest  me  dwell  in  safety. 


60  THE    PSALMS.  [ps.  v. 


PSALM  V. 

Prayer  of  a  pious  man  for  aid  against  impioiLS,  deceitful,  and  sanguinary 
enemies.  It  may  be  referred  to  the  rebellion  of  Absalom,  or  to  the  persecu- 
tion of  David  in  the  court  of  Saul. 

For  the  leader  of  the  music ;   to  be  accompanied  ivith  wind  instruments. 

A  psalm  of  David. 

1  Give  ear  to  my  words,  O  Lord  ; 
Have  regard  to  my  cry ! 

2  Listen  to  the  voice  of  my  supplication,  my  King  and  my 

God! 
For  to  thee  do  I  address  my  prayer. 

3  In  the  morning  shalt  thou  hear  my  voice,  0  Lord  ! 

In  the  morning  will  I  address  my  prayer  to  thee,  and  look 
for  help. 

4  For  thou  art  not  a  God  that  hath  pleasure  in  wickedness ; 
Xhe  unrighteous  man  dwelleth  not  with  thee. 

5  The  haughty  shall  not  stand  in  thy  sight ; 
Thou  hatest  all  that  do  iniquity. 

6  Thou  destroyest  them  that  speak  falsehood ; 

The  man  of  blood  and  deceit  the  Lord  abhorreth. 

7  But   I,   through    thy  great   goodness,  will    come   to  thj' 

house ; 
In  thy  fear  will  I  worsliip  at  thy  holy  temple. 

8  Lead  me,  O  Lord  !  in  thy  righteousness,  because  of 

mine  enemies  ; 
INIake  thy  path  straight  before  my  face ! 

9  For  in  their  mouth  there  is  no  trutli; 
Their  heart  is  malignity  ; 

Their  throat  is  an  open  sepulchre  ; 
They  flatter  with  their  tongue. 

10  Requite  them,  O  God  ! 

Let  them  be  confounded  in  their  devices ; 

Cast  them  out  for  the  multitude  of  their  transgressions  ; 

For  against  thee  have  they  rebelled ! 

11  But  let  all,  that  put  their  trust  in  thee,  rejoice  ; 

Let  them  ever  shout  for  joy,  because  thou  defendest  them ; 
Let  them,  that  love  thy  name,  be  joyful  in  thee ! 

12  For  thou,  O  Lord  !  dost  bless  tlie  righteous  ; 

Witli  favor  dost  thou  encompass  him,  as  with  a  shield. 


PS.  VI.,  VII.]  THE     PSALMS.  61 

PSALM  VI. 

A  prayer  of  one  in  great  distress. 

For  the  leader  of  the  music;  to  he  accompanied  ivith  stringed  instruments; 
to  the  octave.     A  psalm  of  David. 

1  O  Lord  !  rebuke  me  not  in  thine  anger  ; 
Chasten  me  not  in  thy  hot  displeasure  ! 

2  Have  pity  upon  me,  O  Lord  !  for  I  am  weak ; 
Heal  me,  O  Lord  !  for  my  bones  tremble  ! 

3  My  soul,  also,  is  sore  troubled  ; 
And  thou,  O  Lord  !  how  long  —  ? 

4  Return,  O  Lord  !  and  deliver  me  ; 
Oh,  save  me  according  to  thy  mercy  ! 

5  For  in  death  no  praise  is  given  to  thee  ; 

In  the  underworld  who  can  give  thee  thanks  ? 

6  I  am  weary  with  my  groaning  ; 

All  the  night  I  make  my  bed  to  swim, 
And  drench  my  couch  with  my  tears. 

7  Mine  eye  is  wasted  with  grief ; 

It  hath  become  old  because  of  all  my  enemies. 

8  Depart  from  me,  all  ye  that  do  iniquity  ; 

For  the  Lord  heareth  the  voice  of  my  weeping. 

9  The  Lord  heareth  my  su2:)plication ; 
The  Lord  accepteth  my  prayer. 

10  All  my  enemies  shall  be  ashamed  and  utterly  confounded ; 
They  shall  be  turned  back,  and  put  to  shame  suddenly. 


PSALM  vn. 

Prayer  against  an  enemy,  or,  perhaps,  against  enemies  in  general. 

A  psalm  of  David,  which  he  sang  to  Jehovah,  on  account  of  the  reproaches 
of  Ciish  the  Benjamite. 

1  O  Jehovah,  my  God !  to  thee  do  I  look  for  help  ; 
Save  me  from  them  that  persecute  me,  and  deliver  me ! 

2  Lest  mine  enemy  tear  me  like  a  lion ; 

Lest  he  rend  me  in  pieces,  while  there  is  none  to  help. 


62  THE     PSALMS.  [ps.  vii. 

3  O  Jehovah,  my  God  !  if  I  have  done  this,  — 
If  there  be  iniquity  upon  my  hands, 

4  If  I  have  rendered  evil  to  my  friend. 

Or  have  despoiled  him  that  without  cause  is  mine  enemy, — 

5  Let  my  adversary  pursue  and  take  me ; 
Let  him  trample  me  to  the  ground. 

And  lay  me  prostrate  in  the  dust !  [Pause.] 

6  Arise,  O  Lord  !  in  thine  anger  ; 

Lift  thyself  up  against  the  rage  of  mine  enemies ; 
Awake  for  me,  ordain  judgment ! 

7  Let  the  assembly  of  the  nations  compass  thee  about, 
And  on  their  account  return  to  the  height ! 

8  The  Lord  judgeth  the  nations  ; 

Judge  me,  O  Lord  !  according  to  my  righteousness, 
And  requite  me  according  to  my  integrity ! 

9  Oh,  let  the  wickedness  of  the  wicked  be  at  an  end ; 
But  establish  the  righteous  ! 

For  the  righteous  God  trieth  the  heart  and  the  reins. 

10  My  shield  is  with  God, 

Wlio  saveth  the  upright  in  heart. 

11  God  is  a  righteous  judge, 

And  a  God  who  is  angry  every  day. 

12  If  he  do  not  desist.  He  sharpeneth  his  sword ; 
He  bendeth  his  bow,  and  maketh  it  ready ; 

13  He  prepareth  for  him  the  instruments  of  death ; 
He  shooteth  his  burning  arrows. 

14  Behold,  he  travailed  with  iniquity. 
And  conceived  mischief, 

But  hath  brought  forth  disappointment ! 

15  He  made  a  pit  and  digged  it. 

And  is  fallen  into  the  ditch  which  he  made. 

16  His  mischief  returneth  upon  his  own  head, 

And  his  violence  cometli  down  upon  his  own  skull. 

17  I  will  praise  tlie  Lord  according  to  his  righteousness ; 
I  will  sing  praise  to  the  name  of  the  Lord  most  high. 


ps.vni.,ix.]  THE    PSALMS.  63 

PSALM  VIII. 

The  greatness  of  the  Creator,  and  his  goodness  to  man. 

For    the  leader  of  the   music;    to   he   accompanied   with   the  gittith.     A 

psalm  of  David, 

1  0  Jehovah,  our  Lord  ! 

How  excellent  is  thy  name  in  all  the  earth ! 
Thou  hast  set  thy  glory  above  the  heavens. 

2  Out  of  the  mouths  of  babes   and   sucklings   hast   thou 

ordained  praise, 
To  put  thine  adversaries  to  shame, 
And  to  silence  the  enemy  and  avenger. 

3  When  I  consider  thy  heavens,  the  work  of  thy  fingers, 
The  moon  and  the  stars  which  thou  hast  ordained : 

4  What  is  man,  that  thou  art  mindful  of  him. 
And  the  son  of  man,  that  thou  carest  for  him  ? 

6  Yet  thou  hast  made  him  little  lower  than  God ; 
Thou  hast  crowned  him  with  glory  and  honor. 

6  Thou  hast   given  him  dominion  over  the  works    of   thy 

hands ; 
Thou  hast  put  all  things  under  his  feet,  — 

7  All  sheep  and  oxen, 

Yea,  and  the  beasts  of  the  forest ; 

8  The  birds  of  the  air,  and  the  fishes  of  the  sea. 

And  whatever  passeth  through  the  paths  of  the  deep. 

9  O  Jehovah,  our  Lord, 

How  excellent  is  thy  name  in  all  the  earth  ! 


PSALM  IX. 

A  thanksgiving  ode  for  victory  and  deliverance  from  enemies ;  with  prayers 
for  future  help.  Supposed  to  have  been  composed  after  the  wars  men- 
tioned in  2  Samuel,  chap.  viii. 

For  the  leader  of  the  music  ;  to  be  sung  in  the  manner  or  with  the  voice  of 
maidens.     To  the  Benites,  or  to  Ben.     A  psalm  of  David. 

1  I  WILL  praise  thee,  O  Lord  !  with  my  whole  heart ; 
I  will  show  forth  all  thy  marvellous  works. 

2  I  will  be  glad  and  rejoice  in  thee ; 

I  will  sing  praise  to  thy  name,  O  thou  Most  High ! 


64  THE    PSALMS.  [rs.  ix. 

S  All  my  enemies  are  turned  back ; 
They  fall  and  perish  at  thy  presence. 

4  For  thou  dost  defend  my  right  and  my  cause ; 
Thou  sittest  upon  the  throne,  a  righteous  judge. 

5  Thou  rebukest  the  nations  ; 
Thou  destroyest  the  wicked  ; 

Thou  blottest  out  their  name  for  evermore ! 

6  The  enemy  is  fallen,  —  a  desolation  for  ever  ! 
Thou,  O  Lord  !  hast  destroyed  their  cities ; 
Their  memory  itself  hath  perished ! 

7  The  Lord  reigneth  for  ever ; 

He  hath  prepared  his  throne  for  judgment. 

8  He  judgeth  the  world  in  righteousness  ; 

He  administereth  judgment  to  the  nations  with  uprightness. 

9  Yea,  the  Lord  is  a  refuge  for  the  opjDressed ; 
A  refuge  in  times  of  trouble. 

10  They  who  know  thy  name  put  their  trust  in  thee  ; 
For  thou,  O  Lord  !  forsakest  not  them  that  seek  thee ! 

11  Sing  praises  to  the  Lord,  who  reigneth  in  Zion  ; 
Declare  his  doings  among  the  people ! 

12  As  the  avenger  of  blood,  he  remembereth  the  distressed ; 
He  forgetteth  not  their  complaint. 

13  "  Have  pity  upon  me,  [said  I,]  O  Lord  ! 

Look  upon  my  atiliction  through  them  that  hate  me ; 
Lift  me  up  from  the  gates  of  death : 

14  That  I  may  sliow  forth  all  thy  praise  in  the  gates  of  the 

daughter  of  Zion ; 
That  I  may  rejoice  in  salvation  by  thee." 

15  Tlie  nations  have  sunk  into  the  pit  which  they  made  ; 
In  the  net,  which  they  liid,  is  their  own  foot  taken. 

16  Thus  it  is  known  that  the  Lord  executeth  judgment; 
The  wicked  are  ensnared  in  the  work  of  their  own  hands. 

[Stringed  instruments.     Pause.] 

17  The  wicked  shall  be  dri^'en  into  the  underworld ; 
Yea,  all  the  nations  that  forget  God. 

18  For  the  poor  shall  not  always  be  forgotten ; 

The  hopes  of  the  afflicted  shall  not  perish  for  ever. 

19  Arise,  O  Lord  !     Let  not  man  prevail ; 
Let  the  nations  be  judged  by  thee  ! 

20  Strike  terror  into  them,  O  Lord! 

Let  tlie  nations  kiiow  that  they  are  but  men !        [Pause.] 


PS.  X.]  THE     PSALMS.  65 

PSALM  X. 

A  prayer  against  impious,  deceitful,  and  blood-thirsty  enemies.' 

1  "Why  standest  thou  afjir  off,  O  Lord? 
Why  hidest  thou  thyself  in  times  of  trouble  ? 

2  Through  the  haughtiness  of  the  wicked  the  poor  are  in 

distress  ; 
They  are  caught   in  the  wiles  which  are  contrived  for 
them. 

3  The  wicked  boasteth  of  his  heart's  desire ; 

The  rapacious  renounceth  and  contemneth  Jehovah. 

4  The  wicked  [saith]  in  his  haughtiness,  "  He  careth  not !  " 
All  his  thoughts  are,  "  There  is  no  God." 

5  His  course  is  always  prosperous  ; 

Far  in  the  heights  are  thy  judgments  from  him ; 
As  for  all  his  enemies,  he  puffeth  at  them. 

6  He  saith  in  his  heart,  '"  I  shall  never  fall ; 
I  shall  never  be  in  adversity." 

7  His  mouth  is  full  of  perjury,  deceit,  and  oppression ; 
Mischief  and  injustice  are  upon  his  tongue. 

8  He  sitteth  in  the  lurking-places  of  the  villages ; 
In  secret  places  doth  he  murder  the  innocent ; 
His  eyes  are  secretly  fixed  upon  the  poor. 

9  He  secretly  lieth  in  wait,  like  a  lion  in  a  thicket ; 
He  lieth  in  wait  to  seize  upon  the  helpless ; 

He  catcheth  the  poor,  drawing  him  into  his  net. 

10  He  croucheth,  and  lowereth  himself. 
And  the  wretched  fall  into  his  paws. 

11  He  saith  in  his  heart,  "  God  doth  forget ; 
He  hideth  his  face ;  he  doth  never  see  it." 

12  Arise,  O  Lord  !     O  God,  lift  up  thine  hand ; 
Forget  not  the  distressed ! 

13  Wherefore  doth  the  wicked  contemn  God, 
And  say  in  his  heart,  "  He  careth  not  for  it "  ? 

14  Thou  dost  see  it ;  yea,  thou  beholdest  malice  and  oppres- 

sion. 
And  markest  it  upon  thy  hand ! 
The  poor  committeth  himself  to  thee ; 
Thou  art  the  helper  of  the  fatherless. 


Q6  THE     PSALMS.  [ps.  xi. 

15  Break  thou  the  arm  of  the  unjust  and  wicked  man ; 

Seek  out  his  wickedness,  till  thou  canst  find  none ! 
IG       Jehovah  is  king  for  ever  and  ever ; 

The  gentiles  shall  perish  out  of  his  land. 

17  Thou,  O  Lord  !  wilt  hear  the  desires  of  the  distressed  ; 
Thou  wilt  strengthen  their  hearts  ; 

Thou  wilt  lend  a  listening  ear ! 

18  Thou  wilt  maintain  the  cause  of  the  fatherless  and  the 

oppressed. 
That  henceforth  none  may  be  driven  from  the  land. 


PSALM  XL 

An  expression  of  trust  in  God,  as  a  security  from  the  plots  and  assaults  of 

enemies. 

For  the  leader  of  the  music.    A  psalm  of  David, 

1  In  the  Lord  do  I  put  my  trust.     "Why  say  ye  to  me, 
"  Flee,  like  a  bird,  to  your  mountain  ? 

2  For,  lo  !  the  wicked  bend  their  bow ; 
They  make  ready  their  arrows  on  the  string. 
To  shoot  in  secret  at  the  upright  in  heart. 

3  If  the  pillars  be  broken  down. 
What  can  the  rio^hteous  do  ?  " 

4  The  Lord  is  in  his  holy  palace ; 
The  Lord's  thi'one  is  in  heaven ; 

His  eyes  behold,  his  eyelids  prove  the  children  of  men. 

5  The  Lord  trieth  the  righteous  ; 

But  the  wicked,  and  the  lover  of  violence,  his  soul  hateth. 
C  Upon  the  wicked  he  will  rain  lightning ; 

Fire   and   brimstone   and  a  burning  wind   shall   be  the 
portion  of  their  cup. 
7  For  the  Lord  is  righteous  ;  he  loveth  righteousness  ; 

The  upright  shall  see  his  face. 


PS  XII.,  XIII.]  THE    PSALMS.  67 

PSALM  XII. 

A  prayer  for  protection  against  calumniating  foes. 
For  the  leader  of  the  music ;  to  the  octave.    A  psalm  of  David. 

1  Help,  Lord  ;  for  the  godly  man  ceaseth  ; 
The  faithful  are  failing  among  men. 

2  They  speak  falsehood  one  to  another ; 

With  flattering  lips,  with  a  double  heart,  do  they  speak. 

3  May  the  Lord  destroy  all  flattering  lips, 
Aiid  the  tongue  which  speaketh  proud  things  ! 

4  Who  say,  "  With  our  tongues  wUl  we  prevail ; 
Our  lips  are  our  reliance ; 

Who  is  lord  over  us  ?  " 
6       For  the  oppression  of  the  poor  and  the  sighing  of  the 
wretched, 
Now  will  I  stand  up,  saith  the  Lord  ; 
I  will  set  in  safety  him  whom  they  puff  at. 

6  The  words  of  the  Lord  are  pure ; 

Like  silver  jDurified  in  a  furnace  on  the  earth, 
Seven  times  refined. 

7  Thou,  O  Lord  !  wilt  watch  over  them ; 

Thou  wilt  preserve  them  from  this  generation  for  ever. 

8  The  wicked  walk  on  every  side. 
When  the  vilest  of  men  are  exalted. 


PSALM  XnL 

Supplication  for  deliverance  from  enemies,  and  confidence  of  obtaining  it. 
For  the  leader  of  the  music.    A  psalm  of  David. 

1  How  long,  0  Lord  !  wilt  thou  forget  me  for  ever  ? 
How  long  wilt  thou  hide  thy  face  from  me  ? 

2  How  long  shall  I  have  anxiety  in  my  soul  for  ever, 
And  sorrow  in  my  heart  all  the  day  ? 

How  long  shall  my  enemy  be  exalted  over  me  ? 

3  Look  down  and  hear  me,  O  Lord,  my  God ! 
Enlighten  my  eyes,  lest  I  sleep  the  sleep  of  death ; 


68  THE     PSALMS.  [rs.xiv. 

4  Lest  my  enemy  say,  "  I  have  prevailed  against  him !  " 
Lest  my  adversaries  rejoice,  when  I  am  fallen. 

5  Yet  will  I  trust  in  thy  goodness  ; 
]My  heart  shall  rejoice  in  thy  salvation ; 

6  I  will  sing  to  the  Lord,  that  he  hath  dealt  kindly  with  me 


PSALM  XIV. 

The  complaint  of  a  pious  man  in  exile  concerning  the  wickedness  of  men, 
and  supplication  for  the  restoration  of  the  Israelites  from  captivity. 

For  the  leader  of  the  music.    A  psalm  of  David. 

1  The  fool  saith  in  his  heart,  "  There  is  no  God." 
They  are  corrupt ;  abominable  are  their  doings  ; 
There  is  none  that  doeth  good. 

2  Jehovah  looketh  down  from  heaven  upon  the  children  of 

men, 
To  see  if  there  are  any  that  have  understanding, 
That  have  regard  to  God. 

3  They  are  all   gone  out  of  the  way ;  together  are   they 

corrupt ; 
There  is  none  that  doeth  good  —  no,  not  one. 

4  Shall  not  the  evil-doers  be  requited, 
Wlio  devour  my  people  like  bread, 
And  call  not  upon  Jehovah  ? 

5  Yea,  then  shall  they  be  in  great  fear ; 

For  Jehovah  is  with  the  race  of  the  righteous. 

6  Ye  would  put  to  shame  the  counsel  of  the  poor ; 
But  Jehovah  is  their  refuge. 

7  Oh  that  salvation  for  Israel  would  come  out  of  Zion ! 
Wlieu  Jehovah  bringeth  back  the  captives  of  his  people, 
Then  shall  Jacob  rejoice,  and  Israel  be  glad. 


PS.  XV.,  XVI.]  THE     PSALMS.  69 


PSALM  XV. 

The  qualifications  of  an  acceptable  worshipper.  This  psalm  may  have  been 
composed  when  David  removed  the  ark  to  the  tabernacle  on  Mount  Zion ; 
2  Samuel,  chap.  vi. 

A  psalm  of  David. 

1  Lord,  who  shall  abide  at  thy  tabernacle? 
Who  shall  dwell  upon  thy  holy  hill  ? 

2  He  that  walketh  uprightly,  and  doeth  righteousness, 
And  speaketh  the  truth  from  his  heart ; 

3  He  that  slandereth  not  with  his  tongue, 
That  doeth  no  injury  to  his  neighbor, 

And  uttereth  no  reproach  against  his  neighbor ; 

4  In  whose  eyes  a  vile  person  is  contemned ; 
But  who  honoreth  them  that  fear  the  Lord  ; 
Who  sweareth  to  his  own  hurt,  and  changeth  not ; 

6  He  that  lendeth  not  his  money  for  interest. 
And  taketh  not  a  bribe  ao:ainst  the  innocent : 
He  that  doeth  these  thinsfs  shall  never  be  moved. 


PSALM  XVI. 

The  person  who  is  the  subject  of  this  psalm  expresses  his  entire  depend- 
ence upon  God,  his  latitude  for  Divine  goodness,  his  satisfaction  with 
the  condition  assigned  him,  and  his  firm  hopes  of  future  protection  and 
favor. 

A  psalm  of  David. 

1  Preserve  me,  0  God !  for  to  thee  do  I  look  for  help. 

2  I  have  said  to  Jehovah,  Thou  art  my  Lord ; 
I  have  no  happiness  beyond  thee  ! 

3  The  holy  that  are  in  the  land,  and  the  excellent,  — 
In  them  is  all  my  delight. 

4  They  who  hasten  after  other  gods  shall  have  multiplied 

sorrows ; 
Their  drink-offerings  of  blood  I  will  not  offer, 
Nor  will  I  take  their  names  upon  my  lips. 
6  Jehovah  is  my  portion  and  my  cup ; 
Thou  wilt  maintain  my  lot ! 


70  THE    PSALMS.  [ps.  xvn. 

6  My  portion  hath  fallen  to  me  in  pleasant  places ; 
Yea,  I  have  a  goodly  inheritance. 

7  I  will  bless  the  Lord,  who  careth  for  me ; 
Yea,  in  the  night  my  heart  admonisheth  me. 

8  I  set  the  Lord  before  me  at  all  times ; 
Since  he  is  at  my  right  hand,  I  shall  not  fall. 

9  Therefore  my  heart  is  glad,  and  my  spirit  rejoiceth ; 
Yea,  my  flesh  dwelleth  in  security. 

10  For  thou  wilt  not  give  me  up  to  the  underworld ; 
Nor  wilt  thou  suffer  thy  holy  one  to  see  the  pit. 

11  Thou  wilt  show  me  the  path  of  life ; 
In  thy  presence  is  fulness  of  joy ; 

At  thy  right  hand  are  pleasures  for  evermore. 


PSALM  XVII. 

A  prayer  for  help  against  impious  enemies;  together  with  expressions  of 
confidence  in  the  favor  of  God. 

A  psalm  of  David. 

1  Hear  the  righteous  cause,  O  Lord  ! 
Attend  to  my  cry ; 

Give  ear  to  my  prayer  from  lips  without  deceit ! 

2  May  my  sentence  come  forth  from  thy  presence ; 
May  thine  eyes  behold  uprightness  ! 

3  Provest  thou  my  heart,  visitest  thou  me  in  the  night, 
Triest  thou  me  like  gold,  thou  shalt  find  nothing ! 

4  My  thoughts  do  not  vary  from  my  lips. 
As  to  the  deeds  of  men, 

Through  the  word  of  thy  lijDS  I  have  kept  me  from  the 
paths  of  the  destroyer. 

5  Support  my  steps  in  thy  paths. 
That  my  feet  may  not  slip  ! 

6  I  call  upon  thee,  O  God  !  for  thou  wilt  hear  me  ; 
Incline  thine  ear  to  me,  and  listen  to  my  prayer ! 

7  Show  forth  thy  loving-kindness,  0  thou  that  savest  by  thy 

right  hand 
Them  that  seek  refuge  in  thee  from  their  adversaries  ! 

8  Guard  pie  as  the  apple  of  the  eye ; 
Hide  me  under  the  shadow  of  thy  wings 


PS.  XVIII.]  THE     PSALMS.  71 

9  From  the  wicked  who  assault  me, 

From  my  deadly  enemies  who  compass  me  about ! 

10  They  shut  up  their  hard  heart ; 

With  their  mouth  they  speak  haughtily. 

11  They  encompass  us  in  all  our  steps  ; 

They  fix  their  eyes  upon  us,  that  they  may  cast  us  on  the 
ground. 

12  They  are  like  a  lion,  eager  for  his  prey ; 
Like  a  young  lion,  lurking  in  secret  places. 

13  Arise,  O  Lord  !  disappoint  them,  cast  them  down ! 
Deliver  me  from  the  wicked  by  thy  sword, 

14  From  men,  by  thy  hand,  O  Lord  !  from  men  of  the  world, 
"WTiose  portion  is  in  life ;    whom  thou  loadest  with  thy 

treasure  ; 
Whose  children  have  enough,  and  leave  their  superfluity 
to  their  children. 

15  But  I  through  righteousness  shall  see  thy  face  ; 

I  shall  be  satisfied  with  the  revival  of  thy  countenance. 


PSALM  xxni. 

For  the  leader  of  the  music.  A  psalm  of  David,  the  servant  of  the  Lord, 
who  spake  to  the  Lord  the  words  of  this  song,  in  the  day  that  the  Lord  de- 
livered him  from  the  hand  of  all  his  enemies,  and  from  the  hand  of  Saul : 
And  he  said,  — 

1  I  LOVE  thee,  0  Lord,  my  strength ! 

2  Jehovah  is  my  rock,  my  fortress,  and  my  deliverer ; 
My  God,  my  strength,  in  whom  I  trust ; 

My  shield,  my  strong  defence,  and  my  high  tower. 

3  I  called  upon  the  Lord,  who  is  worthy  to  be  praised, 
And  was  delivered  from  my  enemies. 

4  The  snares  of  death  encompassed  me ; 

The  floods  of  destruction  filled  me  with  dismay ;     . 

5  The  snares  of  the  underworld  surrounded  me, 
And  the  nets  of  death  seized  upon  me. 

6  In  my  distress  I  called  upon  the  Lord, 
And  cried  unto  my  God ; 

He  heard  my  voice  from  his  palace, 

And  my  cry  came  before  him  into  his  ears. 


72  THE     PSALMS.  [ps.  xvin. 

7  Then  the  earth  quaked  and  trembled ; 

The  foundations  of  the  mountains  rocked  and  were  shaken, 
Because  his  wrath  was  kindled. 

8  A  smoke  went  up  from  liis  nostrils, 
And  fire  from  his  mouth  devoured ; 
Burning  coals  shot  forth  from  him. 

9  He  bowed  the  heavens,  and  came  down ; 
And  darkness  was  under  his  feet ; 

10  And  he  rode  upon  a  cherub,  and  did  fly ; 
Yea,  he  did  fly  upon  the  wings  of  the  wind. 

11  And  he  made  darkness  liis  covering ; 

His  pavilion  round  about  him  was  dark  waters  and  thick 
clouds  of  the  skies. 

12  At  the  brightness  before  him,  his  thick  clouds  passed  away ; 
Then  came  hailstones  and  coals  of  fire. 

IS  The  Lord  also  thundered  from  heaven, 
And  the  Most  High  uttered  his  voice, 
Amid  hailstones  and  coals  of  fire. 

14  He  sent  forth  his  arrows,  and  scattered  them ; 
Continual  lightnings,  and  discomfited  them. 

15  Then  the  channels  of  the  deep  were  seen, 
And  the  foundations  of  tlie  earth  were  laid  bare 
At  thy  rebuke,  O  Lord  ! 

At  the  blast  of  the  breath  of  thy  nostrils. 

16  He  stretched  forth  his  hand  from  above ;  he  took  me, 
And  drew  me  out  of  deep  waters. 

17  He  delivered  me  from  my  strong  enemy ; 

From  my  adversaries,  who  were  too  powerful  for  me. 

18  They  fell  upon  me  in  the  day  of  my  calamity  ; 
But  the  Lord  was  my  stay. 

19  He  brought  me  forth  into  a  large  place ; 

He  delivered  me,  because  he  delighted  in  me. 

20  The  Lord  hath  rewarded  me  according  to  my  righteousness ; 
According  to  the  cleanness  of  my  hands  hath  he  recom- 
pensed me. 

21  For  I  have  kept  the  ways  of  the  Lord, 

And  have  not  wickedly  departed  from  my  God. 

22  For  all  his  laws  were  in  my  sight ; 

I  did  not  put  away  his  statutes  from  me. 

23  I  was  upright  before  him. 
And  kept  myself  from  iniquity. 


ps.xviii]  THE     PSALMS.  73 

24  Therefore  liatli  the  Lord  rewarded  me  according  to  my 

righteousness, 
According  to  tlie  cleanness  of  my  hands  before  his  eyes. 

25  To  the  merciful  thou  showest  thyself  merciful ; 
To  the  upi-iglit  thou  showest  thyself  ujjright ; 

26  To  the  pure  thou  showest  thyself  pure, 

And  to  the  perverse  thou  showest  thyself  perverse. 

27  For  thou  savest  tlie  afflicted  people. 

But  the  haughty  countenance  thou  bringest  down. 

28  Thou  causes t  my  lamp  to  shine  ; 
Jehovah,  my  God,  enlighteueth  my  darkness. 

29  For  through  thee  I  have  broken  through  troops  ; 
Through  my  God  I  have  leaped  over  walls. 

30  The  ways  of  God  are  just  and  true  ; 
His  word  is  pure,  tried  in  the  fire  ; 

He  is  a  shield  to  all  who  put  their  trust  in  him. 

31  Who,  then,  is  God,  save  Jehovah  ? 
And  who  is  a  rock,  save  our  God? 

32  It  is  God  that  girded  me  with  strength, 
And  made  my  way  2:»lain. 

S3  He  made  my  feet  like  the  hind's, 
And  set  me  in  my  high  places ; 

34  He  taught  my  hands  to  war, 

So  that  my  arm  bent  the  bow  of  brass. 

35  Thou  gavest  me  the  shield  of  thy  protection  ; 
Thy  right  hand  held  me  up, 

And  thy  goodness  made  me  great. 

36  Thou  didst  make  a  wide  path  for  my  steps. 
So  that  my  feet  did  not  stumble. 

37  I  pursued  my  enemies  and  overtook  them. 
And  turned  not  back  till  I  had  destroyed  them. 

38  I  smote  them,  so  that  they  could  not  rise ; 
They  fell  under  my  feet. 

39  Thou  didst  gird  me  with  strength  for  the  battle  ; 
Thou  didst  cast  down  my  adversaries  under  me. 

40  Thou  didst  cause  my  enemies  to  turn  their  backs, 
So  that  I  destroyed  them  that  hated  me. 

41  They  cried,  but  there  v/as  none  to  help ; 
To  Jehovah,  but  he  answered  them  not. 

42  I  beat  them  small,  like  dust  before  the  wind ; 
I  cast  them  out  as  the  dirt  of  the  streets. 


74  T  H  E     P  S  A  L  M  S.  [ps.  xix. 

43  Thou  hast  delivered  me  from  the  assaults  of  the  nations ; 
Thou  hast  made  me  the  head  of  the  kingdoms. 

Nations  whom  I  knew  not  serve  me ; 

44  They  who  have  only  heard  of  me  obey  me  ; 

Yea,  men  of  a  strange  land  submit  themselves  to  me ; 

45  Men  of  a  strange  land  fade  away,  like  a  leaf, 
And  come  trembling  from  their  stronghokfe. 

46  Jehovah  is  the  living  God  ;  blessed  be  my  rock ; 
Exalted  be  the  God  of  my  salvation ! 

47  It  is  Gt)d  who  hath  given  me  vengeance, 
And  subdued  the  nations  under  me ; 

48  He  delivered  me  from  my  enemies ; 

Yea,  thou  hast  lifted  me  up  above  my  adversaries ; 
Thou  hast  saved  me  from  the  violent  man  ! 

49  Therefore  I  will  give  thanks  to  thee,  O  Lord  !  among  the 

nations. 
And  sing  praises  to  thy  name. 

50  Great  deliverance  giveth  he  to  his  king, 
And  showeth  mercy  to  his  anointed,  — • 
To  David  and  to  his  posterity  for  ever. 


PSALM  XIX. 

The  glory  of  God  manifested  in  the  material  creation,  and  in  the  law  given 
to  man.    Prayer  for  forgiveness  and  deliverance  from  temptation. 

For  the  leader  of  the  music.     A  psalm  of  David. 

1  The  heavens  declare  the  glory  of  God ; 

The  firmament  showeth  forth  the  work  of  his  hands. 

2  Day  uttereth  instruction  unto  day, 

And  niirht  showeth  knowledije  unto  night. 

3  They  have  no  speech  nor  language. 
And  their  voice  is  not  heard ; 

4  Yet  their  sound  goeth  forth  to  all  the  earth, 
And  their  words  to  the  ends  of  the  world. 

In  them  hath  he  set  a  tabernacle  for  the  sun, 
6  Which  Cometh  forth  like  a  bridegroom  from  his  chamber. 
And  rejoiceth,  like  a  strong  man,  to  run  his  course. 


PS.  XX.]  THE     PSALMS.  75 

6  He  goeth  forth  from  the  extremity  of  heaven, 
And  maketh  his  circuit  to  the  end  of  it ; 
And  nothing  is  hid  from  his  heat. 

7  The  law  of  the  Lord  is  perfect,  reviving  the  soul ; 
The  precepts  of   the  Lord   are   sure,  making  wise  the 

simple ; 

8  The  statutes  of  the  Lord  are  right,  rejoicing  the  heart ; 
The  commandments  of  the  Lord  are  pure,  enlightening 

the  eyes ; 

9  The  fear  of  the  Lord  is  clean,  enduring  for  ever ; 

The  judgments  of  the  Lord  are  true  and  righteous  alto- 
gether. 

10  More  precious  are  they  than  gold;  yea,  than  much  fine 

gold; 
Sweeter  than  honey  and  the  honeycomb. 

11  By  them  also  is  thy  servant  warned, 

Aiid  in  keeping  of  them  there  is  great  reward. 

12  Who  knoweth  his  own  offences  ? 
Oh,  cleanse  thou  me  from  secret  faults ! 

13  Keep  back  also  thy  servant  from  presumptuous  sins ; 
Let  them  not  have  dominion  over  me ! 

Then  shall  I  be  upright ; 

I  shall  not  be  polluted  with  gross  transgression. 

14  May  the  words  of  my  mouth  and  the  meditation  of  my 

heart 
Be  acceptable  in  thy  sight, 
O  Lord,  my  strength  and  my  redeemer ! 


PSALM  XX. 

Prayer  of  a  people  for  their  king  going  to  war.    It  may  have  been  composed 
•when  David  was  going  to  war  with  the  Syrians.    2  Samuel,  chap,  viii.-x. 

For  the  leader  of  the  music.     A  psalm  of  David. 

1  May  Jehovah  hear  thee  in  the  day  of  trouble ; 
May  the  name  of  the  God  of  Jacob  defend  thee ! 

2  May  he  send  thee  help  from  his  sanctuary, 
And  strenorthen  thee  out  of  Ziou ! 

3  May  he  have  regard  to  all  thine  offerings, 

And  accept  thy  burnt  sacrifice !  [Pause.]] 


.76  THE    PSALMS.  fps.  xxi. 

4  May  he  grant  thee  thy  heart's  desire, 
And  fulfil  all  thy  purposes  ! 

5  We  will  rejoice  in  thy  protection, 

And  in  the  name  of  our  God  will  we  set  up  our  banners, 
When  Jehovah  hath  fulfilled  all  thy  petitions. 
G       Now  I  know  that  Jehovah  helpeth  his  anointed  ; 
That  he  heareth  him  from  his  holy  heaven, 
And  aideth  him  with  the  saving  strength  of  his  right  hand. 

7  Some  glory  in  chariots,  and  some  in  horses. 
But  we  in  the  name  of  Jehovah  our  God. 

8  They  stumble  and  fall. 
But  we  stand  and  are  erect. 

9  The  Lord  save  the  king ! 
May  he  hear  us  when  we  call ! 


PSALM   XXL 

Triumphal  song  of  a  people  for  the  victories  of  their  king. 
For  the  leader  of  the  mitaic.     A  psalm  of  David. 

1  The  king  rejoiceth  in  thy  strength,  O  Lord  ! 
Yea,  he  doth  greatly  exult  in  thy  protection. 

2  Thou  hast  given  him  his  heart's  desire, 

And  hast  not  denied  him  the  request  of  his  lips.    [Pause.]] 

3  Yea,  thou  hast  met  him  with  rich  blessings, 

Thou  hast  placed  a  crown  of  pure  gold  upon  his  head. 

4  He  asked  life  of  thee  ;  thou  gavest  it  him  ; 
Even  long  life,  enduring  for  ever. 

6  Great  is  his  jjlorv  throuirh  thine  aid : 

Honor  and  majesty  hast  thou  laid  upon  him. 

6  Thou  hast  made  him  blessed  for  evermore ; 

Thou  hast  made  him  glad  with  the  joy  of  thy  countenance. 

7  For  the  king  trusteth  in  the  Lord  ; 

And  through  the  •  goodness  of  the  Most   High  he  shall 
never  fall. 

8  Thy  hand  shall  overtake  all  thine  enemies ; 
Thy  right  hand  shall  overtake  them  that  hate  thee. 

9  Thou  wilt  make  them  like  a  burnmg  oven  in  the  time  of 

thine  anger  ; 
Jehovah  shall  swallow  them  up  in  his  wrath, 
And  the  fire  shall  devour  them. 


PS.  XXII.]  THE     PSALMS.  77 

10  Their  offspring  shalt  thou  destroy  from  the  earth, 
And  their  posterity  from  the  sons  of  men. 

11  For  they  spread  a  net  of  mischief  against  thee ; 

They  devised  plots  against  thee,  but  they  did  not  prevail. 

12  Therefore  thou  wilt  cause  them  to  turn  their  backs  ; 
Thou    wilt   make   ready  thine    arrows  upon  the   strings 

against  them. 

13  Exalt  thyself,  O  Lord  !  by  thy  strength ! 
So  will  we  sing,  and  praise  thy  mighty  deeds. 


PSALM   XXIL 

A  prayer  of  one  in  deep  distress  on  account  of  his  enemies ;  together  with 
expressions  of  conlidence  in  Divine  aid,  and  hopes  of  future  prosperity, 
and  of  the  extension  of  the  Icnowledge  and  worship  of  God. 

For  the  leader  of  the  music.     To  the  tune  of  "  The  hind  of  the  morning'* 

A  psalm  of  David. 

1  My  God,  my  God  !  why  hast  thou  forsaken  me  ? 
"Why  so  far  from  mine  aid,  and  from  the  words  of  my  cry  ? 

2  O  my  God  !  I  cry  during  the  day,  but  thou  hearest  not ; 
In  the  night  also,  but  I  have  no  rest. 

3  And  yet  thou  art  holy, 

Dwelling  amid  the  praises  of  Israel ! 

4  Our  fathers  trusted  in  thee  ; 

They  trusted,  and  thou  didst  save  them. 

5  They  called  upon  thee,  and  were  delivered ; 
They  trusted  in  thee,  and  were  not  jDut  to  shame. 

6  But  I  am  a  worm,  and  not  a  man  ; 

The  reproach  of  men,  and  the  scorn  of  the  people. 

7  All  who  see  me  scoff  at  me  ; 

They  open  wide  the  lips  ;  they  shake  the  head. 

8  "  He  trusted  in  the  Loud,  let  him  help  him ; 
Let  him  deliver  him,  since  he  delighted  in  him !  " 

9  Surely  thou  art  he  that  didst  bring  me  into  the  world ; 
Thou  didst  make  me  lie  secure  upon  my  mother's  breast ! 

10  Upon  thee  have  I  cast  myself  from  my  birth  ; 
Thou  hast,  been  my  God  from  my  earliest  breath ! 

11  Oh,  be  not  far  from  me,  for  trouble  is  near ; 
For  there  is  none  to  help ! 


78  THE    PSALMS.  [rs-xxn. 

12  Many  bulls  surround  me ; 

^      Strong  bulls  of  Bashan  close  me  in  on  every  side. 

13  They  open  their  mouths  wide  against  me, 
Like  a  ravening  and  roaring  lion. 

14  I  am  i^oured  out  like  water, 

And  all  my  bones  are  out  of  joint ; 
My  heart  is  become  like  wax  ; 
It  melteth  in  my  bosom. 

15  My  strength  is  dried  up  like  an  earthen  vessel, 
And  my  tongue  cleaveth  to  my  jaws  ; 

Thou  hast  brou2:ht  me  to  the  dust  of  death ! 

16  For  dogs  have  surrounded  me ; 

Bands  of  evil-doers  have  encompassed  me,  — 
Like  lions  my  hands  and  my  feet. 

17  I  can  count  all  my  bones  ; 

They  gaze,  and  feast  their  eyes  upon  me. 

18  They  divide  my  garments  among  them, 
And  for  my  vesture  they  cast  lots. 

19  But  be  not  thou  far  from  me,  0  Lord  ! 

0  my  strength  !  make  haste  to  mine  aid ! 

20  Deliver  my  life  from  the  sword ; 

My  blood  from  the  power  of  the  dog ; 

21  Save  me  from  the  lion's  mouth  ; 

Shield  me  from  the  horns  of  the  buffaloes ! 

22  I  will  proclaim  thy  name  to  my  brethren ; 

In  the  midst  of  the  congregation  will  I  praise  thee. 

23  Praise  him,  ye  worshippers  of  Jehovah ! 
Extol  him,  all  ye  race  of  Jacob, 

And  fear  him,  all  ye  race  of  Israel ! 

24  For  he  hath  not  despised  nor  abhorred  the  misery  of  the 

afflicted, 
Nor  hath  he  hid  his  face  from  him ; 
But  when  he  cried  unto  him,  he  heard. 

25  My  praise  sliall  be  of  thee  in  the  great  congregation ; 

1  will  pay  my  vows  before  them  that  fear  him ! 

26  The  afilicted  shall  eat,  and  be  satisfied ; 
They  that  seek  the  Lord  shall  praise  him ; 
Your  hearts  shall  be  glad  for  ever  and  ever ! 

27  All  the  ends  of  the  earth  shall  remember,  and  turn  to 

Jehovjih ; 
All  the  families  of  the  nations  shall  worship  before  thee ! 


rs.  xxiii.]  THE     PSALMS.  79 

28  For  the  kingdom  is  Jehovah's  : 
He  is  the  governor  of  the  nations. 

29  All  the  rich  of  the  earth  shall  eat  and  worship  ; 

Before  him  shall  they  also  bow,  who  are  going  down  to 
the  dust, 

Who  cannot  keep  themselves  alive. 
80  The  future  generation  shall  serve  him ; 

The  race  which  is  to  come  shall  hear  of  Jehovah. 
31  They  shall  come,  and  declare  his  righteousness  ; 

His  mighty  deeds  to  the  people  that  shall  be  born. 


PSALM  xxni.  >^^^ 

God  our  shepherd.  »     •       ~' 

A  psalm  of  David. 

1  The  Lord  is  my  shepherd  :  I  shall  not  want. 

2  He  maketh  me  to  lie  down  in  green  pastures  ; 
He  leadeth  me  beside  the  still  waters. 

3  He  reviveth  my  soul ; 

He  leadeth  me  in  paths  of  safety, 
For  his  name's  sake. 

4  When  I  walk  through  a  valley  of  deathlike  shade, 
I  fear  no  evil ;  for  thou  art  with  me  ; 

Thy  crook  and  thy  staff,  they  comfort  me. 
6  Thou  preparest  a  table  before  me 

In  the  presence  of  mine  enemies. 

Thou  anointest  my  head  with  oil ; 

My  cup  runneth  over. 
6  Surely  goodness  and  mercy  shall  follow  me  all  the  days  of 
my  life. 

And  I  shall  dwell  in  the  house  of  the  Lord  for  ever. 


80  THE     PSALMS.  [ps.  xxiv.,  xxv 


PSALM  XXIV. 

Hjinn  to  Jehovah,  occasioned  by  the  introduction  of  the  ark  of  the  covenant 
into  the  tabernacle,  or  temple. 

A  psalm  of  David. 

1  The  earth  is  the  Lord's,  and  all  that  is  therein ; 
The  world,  and  they  who  inhabit  it. 

2  For  he  hath  founded  it  upon  the  seas, 
Ajid  established  it  upon  the  floods. 

3  Who  shall  ascend  the  hill  of  the  Lord  ? 
And  who  shall  stand  in  his  holy  place  ? 

4  He  that  hath  clean  hands  and  a  pure  heart ; 
Wlio  hath  not  inclined  his  soul  to  falsehood, 
Nor  sworn  deceitfidly. 

5  He  shall  receive  a  blessing  from  the  Lord, 
And  favor  from  the  God  of  his  salvation. 

G  This  is  the  race  of  them  that  seek  him ; 

They  that  seek  thy  face  are  Jacob.  [Pause.] 

7  Lift  up  your  heads,  0  ye  gates  ! 

Lift  yourselves  up,  ye  everlasting  doors, 
That  the  king  of  glory  may  come  in ! 

8  "  Wlio  is  this  king  of  glory  ?  " 
Jehovah,  strong  and  mighty ; 
Jehovah,  mighty  in  battle. 

9  Lift  up  your  heads,  O  ye  gates  ! 

Lift  yourselves  up,  ye  everlasting  doors, 
That  the  king  of  glory  may  enter  in ! 
10       "  Who  is  tliis  king  of  glory  ?  " 

Jehovah,  God  of  hosts,  he  is  the  king  of  glory.     [Pause.] 

PSALM    XXV. 

A  prayer  for  deliverance  from  enemies,  for  instruction  in  duty,  for  Divine 
forgiveness,  and  for  a  distressed  nation. 

A  psalm  of  David. 

1  To  thee,  0  Lord  !  do  I  lift  up  my  soul. 

2  O  my  God !   I  trust  in  thee ;  let  me  not  be  put  to  shame  J 
Let  not  my  enemies  triumph  over  me  ! 

3  Yea,  none  that  hope  in  thee  shall  be  put  to  shame : 
They  shall  be  put  to  shame  who  wickedly  forsake  thee. 


ps.xxv.]  THE     PSALMS.  81 

4       Cause  me  to  know  thy  ways,  O  Lord  ! 

Teach  me  thy  paths  ! 
6  Lead  me  in  thy  truth,  and  teach  me ! 

For  thou  art  the  God  from  whom  cometh  my  help ; 

In  thee  do  I  trust  at  all  times ! 

6  Remember  thy  loving-kindness,  0  Lord  !  and  thy  tender 

mercy, 
"Which  thou  hast  exercised  of  old ! 

7  Remember  not  the  faults  and  transgressions  of  my  youth  ! 
According  to  thy  mercy  remember  thou  me, 

For  thy  goodness'  sake,  O  Lord  ! 

8  Good  and  righteous  is  the  Lord  ; 
Therefore  showeth  he  to  sinners  the  way. 

9  The  humble  he  guideth  in  his  statutes. 
And  the  humble  he  teacheth  his  way. 

10  All  the  doings  of  the  Lord  are  mercy  and  truth^ 
To  those  who  keep  his  covenant  and  his  precepts. 

11  For  thy  name's  sake,  0  Lord, 
Pardon  my  iniquity ;  for  it  is  great ! 

12  Who  is  the  man  that  feareth  the  Lord  ? 

Him  doth  he  show  the  way  which  he  should  choose, 

13  He  shall  himself  dwell  in  prosperity. 
And  his  offspring  shall  inherit  the  land. 

14  The  friendship  of  the  Lord  is  with  them  that  fear  him, 
And  he  will  teach  them  his  covenant. 

15  Mine  eyes  are  ever  directed  to  the  Lord, 
For  he  will  pluck  my  feet  from  the  net. 

16  Look  upon  nie,  and  pity  me  ; 
For  I  am  desolate  and  afflicted ! 

17  Lighten  the  sorrows  of  my  heart. 
And  deliver  me  from  my  troubles ! 

18  Look  upon  my  aliiiction  and  distress, 
And  forgive  all  my  sins  ! 

19  Consider  how  many  are  my  enemies, 
And  with  what  violence  they  hate  me  ! 

20  Guard  thou  my  life,  and  deliver  me  ! 

Let  me  not  be  put  to  shame,  for  I  have  trusted  in  thee  I 

21  Let  integrity  and  uprightness  preserve  me, 
For  on  thee  do  I  rest  my  hope  ! 

22  Redeem  Israel,  0  God  !  from  all  his  troubles  I 

4* 


82  THE    PSALMS.  [ps.  xxvi. 


PSALM  XXVI. 

A  prayer  for  deliverance  from  distress,  with  protestations  of  the  righteous- 
ness* of  him  who  offers  it.  It  is  commonly  supposed  to  relate  to  the 
persecution  of  David  by  Saul. 

A  psalm  of  David. 

1  Be  thou  my  judge,  O  Lord  !  for  I  have  walked  in 

uprightness. 
I  have  put  mj  trust  in  the  Lord,  therefore  shall  I  not 
foil. 

2  Examine  me,  O  Lord  !  and  prove  me ; 
Try  my  reins  and  my  heart ! 

3  For  thy  kindness  is  ever  before  my  eyes, 
And  I  walk  in  thy  truth. 

4  I  sit  not  with  men  of  falsehood, 

And  go  not  in  company  with  dissemblers. 

5  I  hate  the  assembly  of  evil-doers. 
And  do  not  sit  with  the  wicked. 

6  I  wash  my  hands  in  innocence. 
And  go  around  thine  altar,  O  Lord  ! 

7  To  utter  the  voice  of  thanksgiving. 
And  tell  of  all  thy  wondrous  works. 

8  O  Lord  !  I  love  the  habitation  of  thy  house, 
The  place  where  thine  honor  dwelleth ! 

9  Gather  not  my  breath  with  sinners, 
Nor  my  life  with  men  of  blood, 

10  In  whose  hands  is  mischief, 

And  whose  right  hands  are  full  of  bribes !     . 

11  But  as  for  me,  I  walk  in  my  integrity ; 
Oh,  redeem  me,  and  be  merciful  to  me ! 

12  My  feet  tread  in  a  straight  path  ; 


In  the  congregation  will  I  bless  the  Lord. 


PS.  XXVII.]  THE    PSALMS.  83 


PSALM  xxvn. 

A  pious  man  in  distress  expresses  his  confidence  in  God,  and  his  earnest 
desire  for  his  temple.  He  then  prays  for  relief  in  his  desolate  condition, 
and  trusts  that  he  shall  obtain  it.  This  psalm  may  have  been  composed 
on  the  same  occasion  as  the  last. 

A  psalm  of  David. 

1  The  Lord  is  my  light  and  my  salvation ; 
"Whom  shall  I  fear  ? 

The  Lord  is  the  sliield  of  my  life ; 
Of  whom  shall  I  be  afraid  ? 

2  When  the  wicked  came  upon  me  to  devour  me, 

Even  my  persecutors  and  enemies,  they  stumbled  and  feU. 

3  Though  a  host  should  encamp  against  me,  my  heart  shall 

not  fear ; 
Though  war  should  rise  against  me,  yet  will  I  be  confident. 

4  One  thing  have  I  desired  of  the  Lord  ;  that  do  I  yet  seek ; 
That  I  may  dwell  in  the  house  of  the  Lord  all  the  days 

of  my  life, 
To  behold  the  grace  of  the  Lord, 
And  to  gaze  upon  his  temple. 

5  For  in  the  day  of  trouble  he  will  hide  me  in  his  pavilion ; 
Yea,  in  the  secret  place  of  his  tabernacle  will  he  shelter  me  ; 
He  will  set  me  upon  a  rock. 

6  Yea,   already  doth  he    lift  my  head  above  my  enemies, 

who  are  around  me  ; 
Therefore  in  his  tabernacle  will  I  offer  sacrifices  with  the 

sound  of  trumpets  ; 
I  will  sing,  yea,  with  instruments  of  music  I  will  give 

praise  to  the  Lord. 

7  Hear  my  voice,  O  Lord  !  when  I  cry  unto  thee ; 
Have  pity  upon  me,  and  answer  me ! 

8  When  I  think  of  thy  precept,  "  Seek  ye  my  face !  " 
Thy  face.  Lord,  do  I  seek. 

9  O  hide  not  thou  thy  face  from  me ; 

Cast  not  thy  servant  away  in  displeasure  ! 
Thou  hast  been  my  help,  do  not  leave  me ; 
Do  not  forsake  me,  O  God,  my  helper  ! 
10  For  my  fathef  and  my  mother  have  forsaken  me ; 
But  the  Lord  will  take  me  up. 


84  THE     PSALMS.  [ps.  xxvin. 

11  Teach  me  thy  way,  O  Lord  ! 

And  lead  me  in  the  right  path,  because  of  my  enemies  ! 

12  Give  me  not  up  to  the  will  of  my  adversaries ! 
For  false  witnesses  have  risen  up  against  me, 
And  such  as  breathe  out  injustice. 

13  I  trust  that  I  shall  see  the  goodness  of  the  Lord 
In  the  land  of  the  living.     Hope  thou  in  the  Lord  ! 

14  Be  of  good  courage ;  let  thy  heart  be  strong  ; 
Hope  thou  in  the  Lord  1 


PSALM  XXYHL 

Prayer  for  aid,  and  for  the  punishment  of  enemies,  with  strong  hopes  of 

being  heard. 

A  psalm  of  David. 

1  To  thee  do  I  cry,  0  Lord  !     O  my  rock !  be  not  silent 

to  me. 
Lest,  if  thou  answer  me  not,  I  become  like  those  who  go 
down  to  the  pit ! 

2  LCear  the  voice  of  my  supplication,  when  I  cry  unto  thee, 
When  I  lift  up  my  hands  to  thy  most  holy  sanctuary ! 

3  Draw  me  not  away  with  the  impious,  and  with  evil-doers, 
Who  speak  peace  to  their  neighbors,  while  mischief  is  in 

their  hearts  ! 

4  Give  them  according  to  their  deeds,  and  the  wickedness 

of  their  doings ; 
Give  them  accor(liiig  to  the  work  of  their  hands ; 
Kender  to  them  their  desert ! 

5  For  tliey  regard  not  the  doings  of  the  Lord,  nor  the  work 

of  his  hands  ; 
Therefore   will    he   destroy  them,  and   not   t^in    build 
them  up. 

6  Praised  be  the  Lord,  for  he  hath  heard  thu  ^o'f  i  of  my 

supplications  ! 

7  The  Lord  is  my  strength  and  my  shield ; 
My  heart  trusteth  in  him,  and  he  helpeth  raei 
Therefore  doth  my  heart  exult, 

And  in  my  song  [  ^vill  praise  him. 


PS.  XXIX.]  THE     PSALMS.  85 

8  Jehovah  is  the  strength  of  his  people ; 

He  is  the  protecting  shield  of  his  anointed. 

9  Save  thy  people,  and  bless  thine  inheritance ; 
Feed  them  also,  and  build  them  up  for  ever ! 


PSALM  XXIX. 

The  gloiy  of  God,  as  manifested  in  a  thunder-storm. 
A  psalm  of  David. 

1  Give  to  Jehovah,  O  ye  sons  of  God ! 
Give  to  Jehovah  glory  and  praise ! 

2  Give  to  Jehovah  the  glory  due  to  his  name ; 
Worship  Jehovah  in  holy  attire ! 

3  The  voice  of  Jehovah  is  heard  above  the  waters ; 
The  God  of  glory  thundereth,  — 

Jehovah  above  the  great  waters. 

4  The  voice  of  Jehovah  is  powerful ; 

The  voice  of  Jeliovah  is  full  of  majesty ; 

5  The  voice  of  Jehovah  breaketh  the  cedars ; 
Yea,  Jehovah  breaketh  the  cedars  of  Lebanon  ; 

6  Yea,  he  maketh  them  to  leap  like  a  calf,  — 
Lebanon  and  Sirion  like  a  young  buffalo. 

7  The  voice  of  Jehovah  divideth  the  flames  of  fire. 

8  The  voice  of  Jehovah  maketh  the  wilderness  tremble  ; 
Yea,  Jehovah  maketh  the  wilderness  of  Kadesh  tremble. 

9  The  voice  of  Jehovah  maketh  the  hinds  bring  forth, 
And  layeth  bare  the  forests  ; 

AYhile,  in  his  palace,  every  one  declareth  his  glory. 

10  Jehovah  sitteth  above  the  flood ; 
Yea,  Jehovah  sitteth  king  for  ever. 

11  Jehovah  will  give  strength  to  his  people ; 
Jehovah  will  bless  his  people  with  peace. 


86  THE    PSALMS.  [ps.  xxx. 

PSALM   XXX. 

A  song  of  thanksgiving  for  deliverance  from  distress. 
A  psalm  of  David.     To  the  air  of  songs  for  the  dedication  of  a  house. 

1  I  WILL  extol  tliee,  O  Lord  !  for  thou  liast  lifted  me  up, 
And  hast  not  suffered  my  enemies  to  rejoice  over  me. 

2  0  Jehovah,  my  God  ! 

I  called  upon  thee,  and  thou  hast  healed  me  ! 

3  O  Lord  !  thou  hast  raised  me  up  from  the  underworld  ; 
Thou  hast  kept  me  alive,  that  I  should  not  go  down  to 

the  pit ! 

4  Sing  unto  the  Lord,  O  ye  his  servants  ! 
And  praise  his  holy  name  ! 

5  For  his  anger  endureth  but  a  moment, 
But  his  favor  through  life  ; 

In  the  evening  sorrow  may  be  a  guest, 
But  joy  Cometh  in  the  morning. 

6  I  said  in  my  prosperity,  "  I  shall  never  be  moved  !  " 

7  Thou,  O  Lord  !  by  thy  favor,  hast  made  my  mountain  to 

stand  strong; 
Thou  didst  hide  thy  face,  and  I  was  troubled ! 

8  I  cried  unto  thee,  O  Lord  ! 

To  the  Lord  I  made  supplication : 

9  "  What  will  my  blood  profit  thee,  that  I  should  go  down 

to  the  pit  ? 
Can  dust  praise  thee  ?     Can  it  declare  thy  faithfulness  ? 

10  Hear,  O  Lord  !   and  have  pity  upon  me  ! 
Be  thou,  O  Lord  !  my  helper !  " 

11  Thou  didst  turn  my  mourning  into  dancing ; 

Thou  didst  loose  my  sackcloth,  and  gird  me  with  gladness. 

12  Therefore  I  will  sing  praise  to  thee,  and  not  be  silent ; 

O  Jehovah,  my  God  !  I  will  give  thanks  to  thee  for  ever  ! 


PS.  XXXI.]  THE     PSALMS.  87 

PSALM  XXXI. 

A  prayer  for  deliverance,  in  the  confident  hope  of  being  heartl. 
Far  the  leader  of  the  music.    A  psalm  of  David. 

1  In  tliee,  0  Lord  !  do  I  trust ;  let  me  never  be  put  to 

shame ; 
According  to  thy  goodness  deliver  me ! 

2  Bow  down  thine  ear  to  me  ;  help  me  speedily ! 

Be  to  me  a  strong  rock,  a  high  fortress,  for  my  deliverance 

3  For  thou  art  my  rock  and  my  high  fortress  ; 

Be  thou  also  my  guide,  and  lead  me,  for  thy  name's  sake ! 

4  Draw  me  out  of  the  net  which  they  have  secretly  laid 

for  me. 
For  thou  art  my  strength ! 

5  Into  thy  hand  I  commit  my  life ; 

Thou  wilt  deliver  me,  O  Lord,  thou  God  of  truth ! 

6  I  hate  those  who  regard  lying  vanities, 
And  put  my  trust  in  the  Lord. 

7  I  will  be  glad  and  rejoice  in  thy  mercy, 
That  thou  hast  looked  upon  my  trouble, 
And  hast  had  regard  to  my  distress ; 

8  That  thou  hast  not  given  me  up  to  the  hands  of  my  enemies, 
But  hast  set  my  feet  in  a  wide  place. 

9  Have  mercy  upon  me,  O  Lord  !  for  I  am  in  trouble ! 
My  face  is  consumed  with  grief; 

Yea,  my  spirit  and  my  body. 

10  For  my  life  is  wasted  with  sorrow, 
And  my  years  with  sighing ; 

My  strength  faileth  by  reason  of  my  affliction, 
And   my   bones   are   consumed    on    account  of   all   my 
enemies. 

11  I  have  become  the  scorn  of  my  neighbors, 
And  the  terror  of  my  acquaintance ; 
They  who  see  me  abroad  flee  from  me. 

12  I  am  forgotten  like  a  dead  man  out  of  mind ; 
I  am  like  a  broken  vessel. 

13  I  hear  the  slander  of  many ;  fear  is  on  every  side ; 
For  they  take  counsel  together  against  me ; 
They  devise  to  take  away  my  life. 


88  THE     PSALMS.  [ps.  xxxl 

14  But  I  trust  in  thee,  O  Jehovah ! 
I  say,  "  Thou  art  my  God !  " 

15  My  destiny  is  in  thy  hand ; 

Deliver  me  from  the  power  of  my  enemies  and  perse- 
cutors ! 

16  Let  thy  face  shine  upon  thy  servant, 
And  save  me  througli  thy  mercy  ! 

17  Let  me  not  be  put  to  shame,  O  Lord  !  for  I  have  called 

upon  thee ; 
Let  the  wicked  be  put  to  shame ; 
Let  them  be  silenced  in  the  grave ! 

18  Let  lying  lij^s  be  jDut  to  silence. 

Which  speak  proud  things  against  the  righteous, 
With  haughtiness  and  contempt ! 

19  O  how  great  is  thy  goodness,  which  thou  treasurest  up 

for  them  that  fear  thee; 
Which  thou  showest  to  them  that  trust  in  thee,  before  the 
sons  of  men ! 

20  Thou  hidest  them  in  the  secret  place  of  thy  presence  from 

the  machinations  of  men ; 
Thou  shelterest  tliem  in  thy  pavilion  from  the  violence  of 
tongues. 

21  Praised  be  the  Lord  ;  for  he  hath  shown  me  his  wonderful 

kindness, 
As  in  a  fortified  city ! 

22  I  said  in  my  distress, 

"  I  am  cut  olf  from  before  thine  eyes  ; " 

But  thou  didst  hear  the  voice  of  my  supplication, 

When  I  cried  unto  thee. 

23  O  love  the  Lord,  all  ye  his  servants ; 
For  the  Lord  preserveth  the  faithful. 
And  re(piiteth  the  proud  in  full  measure ! 

24  Be  of  good  courage ;  let  your  hearts  be  strong, 
All  ye  who  trust  in  the  Lord  ! 


PS.  XXXII.]  THE     PSALMS.  89 


PSALM  XXXII. 

The  happiness  of  hira  whose  sins  are  forgiven.  This  psalm  is  commonly 
supposed  to  express  the  feelings  of  David  after  his  reproof  by  Nathan  the 
prophet.     See  2  Samuel,  chap.  xii. 

A  psalm  of  David. 

1  Happy  is  lie  whose  transgression  is  forgiven,  whose  sin 

is  pardoned ! 

2  Happy  the  man  to  whom  the  Lord  imputeth  not  iniquity, 
And  in  whose  spirit  there  is  no  guile ! 

3  While  I  kept  silence,  my  bones  were  wasted, 
By  reason  of  my  groaning  all  the  day  long. 

4  For  day  and  night  thy  hand  was  heavy  upon  me ; 
My  moisture  dried  up,  as  in  summer's  drought. 

5  At  length  I  acknowledged  to  thee  my  sin, 
And  did  not  hide  my  iniquity. 

I  said,  "  I  will  confess  my  transgression  to  the  Lord  ; " 
And  thou  forgavest  the  iniquity  of  my  sin !  [Pause.] 

6  Therefore  shall  every  pious  man  pray  to  thee,  while  thou 

mayst  be  found ; 
Surely  the  floods  of  great  waters  shall  not  come  near  him. 

7  Thou   art    my   hidmg-place ;    thou   preservest   me   from 

trouble ; 
Thou  compassest  me  about  with  songs  of  deliverance. 

[Pause.] 

8  I   will   instruct   thee,   and   show   thee   the   way  thou 

shouldst  go ; 
I  will  give  thee  counsel,  and  keej)  mine  eye  upon  thee. 

9  Be  ye  not  like  the  horse  and  the  mule,  which  have  no 

understanding, 
Wliose  mouths  must  be  pressed  with  the  bridle  and  curb, 
Because  they  will  not  come  near  thee  ! 

10  The  wicked  hath  many  sorrows  ; 

But  he  that  trusteth  in  the  Lord  is  encompassed  with 
mercies. 

11  Rejoice  in  the  Lord,  and  be  glad,  ye  righteous  ; 
Shout  for  joy,  all  ye  that  are  upright  in  heart ! 


90  THE     PSALMS.  [ps.  xxxiii. 


PSALM  XXXIIL 

A  hymn  to  Jehovah  as  the  creator  and  governor  of  the  ^011(1,  and  th« 
special  protector  of  the  Jewish  nation. 

1  Rejoice,  O  ye  righteous,  in  the  Lord  ! 
For  praise  becometh  the  upright. 

2  Praise  the  Lord  with  the  harp  ; 

Sing  to  him  with  the  ten-stringed  psaltery  ! 

3  Sing  to  him  a  new  song ; 

Play  skilfully  amid  the  sound  of  trumpets ! 

4  For  the  word  of  the  Lord  is  right, 
And  all  his  acts  are  faithful. 

5  He  loveth  justice  and  equity  ; 

The  earth  is  full  of  the  goodness  of  the  Lord. 

6  By  the  word  of  the  Lord  were  the  heavens  made, 
Aiid  all  the  hosts  of  them  by  the  breath  of  his  mouth, 

7  He  gathereth  the  waters  of  the  sea,  as  a  heap ; 
He  layeth  up  the  deep  in  storehouses. 

8  Let  all  the  earth  fear  the  Lord  ; 

Let  all  the  inhabitants  of  the  world  stand  in  awe  of  him ! 

9  For  he  spake,  and  it  was  done ; 
He  commanded,  and  it  stood  fast. 

10  The  Lord  bringeth  the  devices  of  the  nations  to  nothing ; 
He  frustrateth  the  designs  of  kingdoms. 

11  The  purposes  of  the  Lord  stand  for  ever ; 
The  designs  of  his  heart,  to  all  generations. 

12  Happy  the  nation  whose  God  is  Jehovah ; 

The  people  whom  he  hath  chosen  for  his  inheritance. 

13  The  Lord  looketh  down  from  heaven; 
He  beholdeth  all  the  children  of  men ; 

14  From  his  dwelling-place  he  beholdeth  all  the  inhabitants 

of  the  earth,  — 

15  He  that  formed  tlie  hearts  of  all, 
And  observeth  all  their  works. 

16  A  king  is  not  saved  by  the  number  of  his  forces, 
Nor  a  hero  by  the  greatness  of  his  strength. 

17  The  horse  is  a  vain  thing  for  safety, 

Nor  can  he  deliver  his  master  by  his  great  strength. 

18  Behold,  the  eye  of  the  Lord  is  upon  them  that  feai 

him, — 


PS.  XXXIV.]  THE     PSALMS.  91 

Upon  them  that  trust  in  his  goodness ; 

19  To  save  them  from  the  power  of  death, 
And  keep  them  alive  in  famine. 

20  The  hope  of  our  souls  is  in  the  Lord  ; 
He  is  our  help  and  our  shield. 

21  Yea,  in  him  doth  our  heart  rejoice ; 
In  his  holy  name  we  have  confidence. 

22  May  thy  goodness  be  upon  us,  O  Lord  ! 
According  as  we  trust  in  thee  ! 


PSALM  XXXIV. 

Thanksgiving  for  deliverance  from  distress,  and  a  description  of  the  happi- 
ness of  the  good  and  the  misery  of  the  wicked. 

A  psalm  of  David,  when  he  feigned  himself  mad  before  Ahimelech,  who 
drove  him  away,  and  he  departed. 

1  I  WILL  bless  the  Lord  at  all  times ; 

His  praise  shall  continually  be  in  my  mouth. 

2  In  the  Lord  doth  my  soul  boast ; 
Let  the  afflicted  hear,  and  rejoice ! 

3  O  magnify  the  Lord  with  me, 
And  let  us  exalt  his  name  together  ! 

4  I  sought  the  Lord,  and  he  heard  me, 
And  delivered  me  from  all  my  fears. 

5  Look  up  to  him,  and  ye  shall  have  light ; 
Your  faces  shall  never  be  ashamed. 

6  This  afflicted  man  cried,  and  the  Lord  heard. 
And  saved  him  from  all  his  troubles. 

7  The  angels  of  the  Lord  encamp  around  those  who  fear  him, 
And  deliver  them. 

8  O  taste,  and  see  how  good  is  the  Lord  ! 
Happy  the  man  who  trusteth  in  him ! 

9  O  fear  the  Lord,  ye  his  servants  ! 

For  to  those  who  fear  him  there  shall  be  no  want. 

10  Young  lions  want,  and  suffer  hunger  ; 

But  they  who  fear  the  Lord  want  no  good  thing. 

11  Come,  ye  children,  hearken  to  me ! 
I  will  teach  you  the  fear  of  the  Lord. 


92  THE     PSALMS.  [ps.  xxxv. 

12  Wlio  is  he  tliat  lovetli  life, 

And  desireth  many  days,  in  wliicli  lie  may  see  good? 

13  Guard  well  thy  tongue  from  evil, 
And  thy  lips  from  speaking  guile  ! 

14  Depart  from  evil,  and  do  good  ; 
Seek  peace,  and  pursue  it ! 

15  The  eyes  of  the  Lord  are  upon  the  righteous, 
And  his  ears  are  open  to  their  cry. 

16  But  the  face  of  the  Lord  is  against  evil-doers, 
To  cut  off  their  remembrance  from  the  earth. 

17  The  righteous  cry,  and  the  Lord  heareth, 
And  delivereth  them  from  all  their  troubles. 

18  The  Lord  is  near  to  them  that  are  of  a  broken  heart, 
And  saveth  such  as  are  of  a  contrite  spirit. 

19  Many  are  the  afflictions  of  the  righteous ; 
But  the  Lord  delivereth  him  from  them  all. 

20  He  guardeth  all  his  bones  ; 

Not  one  of  them  shall  be  broken. 

21  Calamity  destroyeth  the  wicked. 

And  they  who  hate  the  righteous  suffer  for  it. 

22  The  Lord  redeemeth  the  life  of  his  servants, 

And  none  that  put  their  trust  in  him  will  suffer  for  it. 


PSALM  XXXV. 

A  prayer  for  help  against  enemies ;  commonly  supposed  to  relate  to  the  per- 
secution of  David  by  Saul  and  his  courtiers. 

A  psalm  of  David. 

1  Contend,  O  Lord  !  with  them  that  contend  with  me  ! 
Fi^ht  a2:ainst  them  that  fio-ht  ac^ainst  me ! 

2  Take  hold  of  shield  and  buckler, 
And  stand  up  for  my  help  ! 

3  Draw  forth  the  spear  and  the  axe  against  my  persecutors  ; 
vSay  to  me,  "  I  am  thy  salvation." 

4  May  they  be  confounded  and  put  to  shame,  who  seek  my 

life; 
May  they  be  turned  back  with  disgrace,  who  devise  my 
hurt ! 


PS.  XXXV.]  THE     PSALMS.  93 

6  May  they  be  like  dust  before  the  wind ; 
May  the  angel  of  the  Lord  drive  them ! 

6  May  their  way  be  dark  and  slippery, 

And  may  the  angel  of  the  Lord  pursue  them ! 

7  For  without  cause  they  have  laid  for  me  a  snare ; 
Without  cause  they  have  digged  for  me  a  pit. 

8  May  unforeseen  destruction  come  upon  them ! 

May  the  snare  which  they  have  laid  lay  hold  on  them- 
selves, 
And  may  they  fall  into  destruction  ! 

9  Then  shall  my  soul  rejoice  in  the  Lord  ; 
It  shall  exult  in  his  protection. 

10  All  my  bones  shall  say,  Who,  0  Lord  !  is  like  thee, 
Who  dost  rescue  the  afflicted  from  the  oppressor, 
The  afflicted  and  destitute  from  the  sjioiler  ? 

11  False  witnesses  have  risen  up  ; 

They  charge  me  with  that  which  has  not  entered  my  mind. 

12  They  repay  me  evil  for  good  ; 
They  cause  bereavement  to  my  soul. 

13  And   yet   I,  during   their   sickness,  clothed  myself  with 

sackcloth, 
And  afflicted  myself  with  fasting  ; 
And  my  prayer  was  turned  to  my  bosom. 

14  I  behaved  myself  as  if  he  had  been  my  friend  or  brother  ; 
I  bowed  down  in  sadness,  as  one  mourning  for  his  mother. 

1.5  But  at  my  fall  they  rejoice,  and  gather  themselves  to- 
gether ; 

Revilers  whom  I  know  not  assemble  themselves  against 
me  ; 

They  tear  me  without  ceasing. 
16  With  base  men  who  mock  for  their  bread, 

They  gnash  at  me  with  their  teeth. 
J  7       How  long,  0  Lord  !  wilt  thou  look  on  ? 

O  rescue  my  life  from  the  destruction  they  plot  for  me ; 

My  precious  life  from  these  young  lions  ! 

18  I  will  thank  thee  in  the  great  assembly  ; 
Before  a  numerous  people  I  will  praise  thee. 

19  Let  not  them  that  are  my  enemies  wrongfully  triumph 

over  me ; 
Let  them  not  wink  with  the  eye,  who  hate  me  without 
cause ! 


94  THE     PSALMS.  [ps.  xxxvi. 

20  For  they  speak  not  peace  ; 

They  devise  deceit  against  them  that  are  quiet  in  the  land. 

21  Yea,  they  open  their  mouths  wide  against  me  ; 
They  say,  "  Aha,  aha  !  our  eye  seeth  it." 

22  Thou  seest  it,  O  Lord  !  be  not  silent ! 
O  Lord  !  be  not  far  from  me  ! 

23  Arouse  thyself;  awake  for  my  defence  ! 
My  God  and  my  Lord,  awake  to  my  cause ! 

24  Judge  me  according  to  thy  righteousness,  0  Jehovah,  my 

God! 
Let  them  not  triumph  over  me ! 

25  Let  them  not  say  in  their  hearts,  "  Aha !  we  have  our 

wish !  " 
Let  them  not  say,  "  We  have  swallowed  him  up !  " 

26  May  they  all  be  confounded  and  brought  to  shame, 
Who  rejoice  at  my  calamity  ! 

May  they  be  clothed  with  ignominy  and  disgrace, 
Who  exalt  themselves  against  me  ! 

27  Let  them  shout  for  joy,  aad  be  glad, 
WTio  favor  my  righteous  cause  ; 

Let  them  ever  say,  "  The  Lord  be  praised. 
Who  delighteth  in  the  prosperity  of  his  servant !  '* 

28  So  shall  my  tongue  speak  of  thy  righteousness, 
And  daily  repeat  thy  praise. 


PSALM  XXXVI. 

Complaint  of  the  wickedness  of  men;  description  of  the  goodness  of  God, 

prayer  for  help. 

For  the  leader  of  the  music.    A  psalm  of  David,  the  servant  of  the  Lord, 

1  To  speak  of  the  ungodliness  of  the  wicked  is  in  my 

heart : 
He  luith  no  fear  of  God  before  his  eyes. 

2  For  he  fiattereth  himself  in  his  own  eyes. 
Till  his  iniquity  is  found  out  and  hated. 

3  The  words  of  his  mouth  are  iniquity  and  deceit ; 
He  neglecteth  to  be  wise  and  to  do  good. 


PS.  xxxvn.]  THE     PSALMS.  95 

4  He  devisetli  mischief  upon  his  bed ; 
He  persevereth  in  an  evil  way ; 
He  abhorreth  not  sin. 

5  Thy  goodness,  O  Lord  !  reacheth  to  the  heavens, 
And  thy  faithflihiess  to  the  clouds  ; 

6  Thy  righteousness  is  like  the  high  mountains  ; 
Thy  judgments  are  a  great  deep  ; 

Thou,  0  Lord  !  preservest  man  and  beast ! 

7  How  precious  is  thy  loving-kindness,  O  God  ! 

Yea,  the  sons  of  men  seek  refuge  under  the  shadow  of 
thy  wings. 

8  They  are  satisfied  with  the  abundance  of  thy  house, 
And  thou  causest  them  to  drink  of  the  full  stream  of  thy 

pleasures. 

9  For  with  thee  is  the  fountain  of  life  ; 
Through  thy  light  we  see  light. 

10       O  continue  thy  loving-kindness  to  them  that  know  thee, 

And  thy  favor  to  the  upright  in  heart ! 
H  Let  not  the  foot  of  the  proud  come  upon  me, 

Nor  the  hand  of  the  wicked  remove  me  ! 
12       Lo  !  already  are  the  workers  of  iniquity  fallen ; 

They  are  cast  down  ;  they  are  unable  to  rise ! 


PSALM  XXXVII. 

A  didactic  psalm  on  the  rewards  of  the  righteous  and  the  punishment  of  the 

"wicked. 

A  psalm  of  David. 

1  Be  not  thou  angry  on  account  of  the  wicked, 
Nor  be  envious  of  those  who  do  iniquity. 

2  For  soon  shall  they  be  cut  down  like  grass, 
And  wither  like  the  green  herb. 

3  Trust  in  the  Lord,  and  do  good  ; 

Abide  in  the  land,  and  delight  in  faithfulness. 

4  Place  thy  delight  in  the  Lord, 

And  he  will  give  thee  thy  heart's  desires. 

5  Commit  thy  way  to  the  Lord  ; 

Trust  in  him,  and  he  will  give  thee  success  ! 


96  THE    PSALMS.  [ps.  xxxvn. 

6  He  will  cause  thy  justice  to  shine  forth  like  the  light, 
And  th^^  righteousness  like  the  noonday's  brightness. 

7  Hope  thou  patiently  on  the  Lord, 
And  in  him  place  thy  trust ! 

Be  not  angry  on  account  of  the  prosperous,  — 
On  account  of  him  that  deviseth  deceit ! 

8  Cease  from  anger  ;  give  not  way  to  wrath  ; 
Be  not  provoked,  so  as  to  do  evil ! 

9  For  evil-doers  shall  be  rooted  out ; 

But  they  who  trust  in  the  Lord,  they  shall  inherit  the 
land. 

10  Yet  a  little  while,  and  the  wicked  shall  be  no  more  ; 
Thou  mayst  look  for  his  place,  and  he  will  not  be  found. 

11  But  the  meek  shall  inherit  the  land, 

And  delight  themselves  in  the  fulness  of  prosperity. 

12  The  wicked  man  plotteth  against  the  just. 
And  gnasheth  at  him  with  his  teeth. 

13  The  Lord  laugheth  at  him ; 

For  he  seeth  that  his  day  is  coming. 

14  The  wicked  draw  the  sword. 
And  bend  their  bow, 

To  cast  down  the  afflicted  and  the  needy. 
And  to  slay  the  upright. 

15  Their  swords  shall  enter  their  own  hearts, 
And  their  bows  shall  be  broken  in  pieces. 

16  Better  is  the  little  of  the  righteous  man 
Than  the  great  abundance  of  the  wicked ; 

17  For  the  arms  of  the  wicked  shall  be  broken. 
But  the  Lord  will  uphold  the  righteous. 

18  The  Lord  careth  for  the  life  of  the  upright, 
And  their  inheritance  shall  endure  for  ever. 

19  They  shall  not  be  ashamed  in  the  evil  time, 

And  in  the  days  of  famine  they  shall  have  enough. 

20  But  the  wicked  shall  perish  ; 

Yea,  tlie  enemies  of  the  Lord  shall  be  consumed,  like  the 

glory  of  the  fields  ; 
They  sliall  be  consumed  into  smoke. 

21  The  wicked  borroweth,  and  repayeth  not ; 
But  the  righteous  is  merciful  and  bountiful. 

22  For  they  who  are  blessed  by  God  shall  inherit  the  land, 
And  they  who  are  cursed  by  him  shall  be  rooted  out. 


PS.  XXXVII.]  THE     PSALMS.  97 

23  The  steps  of  the  good  man  are  directed  by  the  Lord  ; 
He  deligliteth  himself  in  his  way. 

24  Though  he  fall,  he  shall  not  be  utterly  cast  down, 
For  the  Lord  holdeth  him  by  the  hand. 

25  I  have  been  young,  and  now  am  old ; 
Yet  have  I  not  seen  the  righteous  forsaken, 
Nor  his  offspring  begging  bread. 

26  He  is  ever  merciful  and  lendeth, 
And  his  offspring  shall  be  blessed. 

27  Depart  from  evil,  and  do  good ; 

So  thou  shalt  dwell  in  the  land  for  ever. 

28  For  the  Lord  loveth  righteousness, 
And  forsaketh  not  his  servants  ; 
They  are  preserved  for  ever  ; 

But  the  posterity  of  the  wicked  shall  be  rooted  out. 

29  The  righteous  shall  inherit  the  land, 
And  shall  dwell  therein  for  ever. 

30  The  mouth  of  the  righteous  uttereth  wisdom, 
And  his  tongue  speaketh  what  is  right. 

31  The  law  of  his  God  is  in  his  heart ; 
His  footsteps  shall  not  slip. 

32  The  wicked  watcheth  the  righteous, 
And  seeketh  to  slay  liim ; 

33  The  Lord  will  not  leave  him  in  his  hand. 

Nor  suffer  him  to  be  condemned,  when  he  is  judged. 

34  Trust  in  the  Lord,  and  keep  his  way. 

And  he  will  exalt  thee  to  the  possession  of  the  land, 
Whilst  thou  shalt  see  the  destruction  of  the  wicked ! 

35  I  have  seen  a  wicked  man  in  great  power, 
And  spreading  himself  like  a  green  cedar ; 

36  But  he  passed  away,  and,  lo  !  he  was  no  more ; 
Yea,  I  sought  him,  but  he  was  not  found. 

37  Mark  the  righteous  man,  and  behold  the  upright, 
That  posterity  is  to  the  man  of  peace ! 

38  But  transgressors  will  all  be  destroyed ; 

The  posterity  of  the  wicked  shall  be  rooted  out. 

39  The  salvation  of  the  just  is  from  the  Lord. 
He  is  their  strength  in  the  time  of  trouble. 

40  The  Lord  will  helj)  and  deliver  them ; 

He  will  deliver  them  from  their  enemies,  and  save  th^, 
Because  they  trust  in  him. 

6 


98  THE     PSALMS.  [ps.  xxxviii. 


PSALM  XXXVIII. 

A  prayer  of  one  in  deep  affliction.    It  may  have  been  occasioned  by  the 
affair  of  Bathsheba,  or  by  some  other  oifence  of  David. 

A  psalm  of  David.     To  bring  to  remembrance. 

1  0  Lord  !  rebuke  me  not  in  thy  wratli, 
Nor  chasten  me  in  thy  hot  displeasure  ! 

2  For  thine  arrows  have  deeply  pierced  me, 
And  thy  hand  hath  been  heavy  upon  me. 

3  There  is  no  soundness  in  my  flesh,  because  of  thine  anger , 
Nor  rest  in  my  bones,  because  of  my  sin. 

4  For  my  iniquities  have  gone  over  my  head ; 

Like  a  heavy  burden,  they  are  more  than  I  can  bear. 

5  My  wounds  putrefy  and  are  loathsome  on  account  of  my 

folly. 

6  I  am  bent ;  I  am  bowed  down  greatly ; 
I  go  mourning  all  the  day  long. 

7  For  my  loins  are  full  of  burning  heat, 
And  there  is  no  soundness  in  my  flesh. 

8  I  am  weakened  and  bruised  exceedingly ; 

I  roar  by  reason  of  the  disquietude  of  my  heart. 

9  O  Lord !  thou  knowest  all  my  desire, 
And  my  groaning  is  not  hidden  from  thee  ! 

10  My  heart  panteth  ;  my  strength  faileth  me  ; 
The  very  light  of  my  eyes  is  gone  from  me. 

11  My  friends  and  acquaintance  keep  aloof  from  my  woe, 
And  my  kinsmen  stand  afar  off: 

12  While  they  who  seek  my  life  lay  snares  for  me ; 
They  who  seek  my  hurt  threaten  destructiouj 
And  meditate  deceit  all  the  day  long. 

13  But  I,  like  a  deaf  man,  hear  not ; 

And,  like  a  dumb  man,  open  not  my  mouth. 

14  I  am  like  one  who  heareth  nothing, 
And  in  whose  mouth  is  no  reply. 

15  For  in  thee,  O  Loud  !  do  I  put  my  trust ; 
Thou  wilt  hear,  O  Lord,  my  God ! 

16  For  I  have  prayed,  "  Let  them  not  rejoice  over  me; 
Let  thera  not  exult  at  the  slipping  of  ray  feet !  " 

17  For  I  am  ready  to  fall, 

And  my  pain  doth  never  leave  me ; 


PS.  XXXIX.]  THE    PSALMS.  99 

18  For  I  confess  my  iniquity, 

And  am  troubled  on  account  of  my  sin. 

19  But  my  enemies  flourish  and  are  strong ; 
They  who  hate  me  without  cause  are  multiplied, 

20  They  who  repay  good  with  evil  are  my  enemies, 
Because  I  follow  that  which  is  good. 

21  Forsake  me  not,  O  Lord  ! 

O  my  God !  be  not  far  from  me  ! 

22  Make  haste  to  mine  aid,  0  Lord,  my  salvation ! 


PSALM  XXXIX. 

Complaints  of  one  in  affliction  respecting  the  shortness  and  vanity  of  human 
life,  with  expressions  of  submission,  and  prayer  for  relief. 

A  psalm  of  David.     For  the  leader  of  the  music  of  the  Jeduthunites. 

1  I  SAID,  I  will  take  heed  to  my  ways, 
That  I  may  not  sin  with  my  tongue ; 

I  will  keep  my  mouth  with  a  bridle, 
While  the  wicked  is  before  me. 

2  I  was  dumb  with  silence ;  I  spake  not  even  what  was  good ; 
But  my  pain  was  increased. 

3  My  heart  was  hot  within  me ; 

In  my  anguish  the  fire  burst  forth. 
And  I  spake  with  my  tongue : 

4  Lord,  make  me  to  know  mine  end, 
And  the  number  of  my  days, 

That  I  may  know  how  frail  I  am ! 

5  Behold,  thou  hast  made  my  days  as  a  hand-breadth. 
And  my  life  is  as  nothing  before  thee ; 

Yea,  every  man  in  his  firmest  state  is  altogether  vanity. 

[Pause.] 

6  Surely  every  man  walketh  in  a  vain  show ; 
Surely  he  disquieteth  himself  in  vain ; 

He  heapeth  up  riches,  and  knoweth  not  who  shall  gather 
them. 

7  What,  then,  0  Lord !  is  my  hope  ? 
My  hope  is  in  thee  ! 

8  Deliver  me  from  all  my  transgressions  ; 
Let  me  not  be  the  reproach  of  scoffers  \ 


100  THE     PSALMS.  '        [PS.  XL. 

9  Yet  T  am  dumb ;  I  open  not  my  mouth ; 
For  thou  hast  done  it ! 

10  But  remove  from  me  thine  infliction  ; 

For  I  am  perishing  by  the  blow  of  thine  hand. 

11  When  thou  with  rebukes  dost  chasten  man  for  iniquity, 
Thou  causest  his  glory  to  waste  away  like  a  moth ! 
Surely  every  man  is  vanity. 

12  Hear  my  prayer,  0  Lord  ! 
Give  ear  to  my  cry  ; 

Be  not  silent  at  my  tears  ! 

For  I  am  but  a  stranger  with  thee, 

A  sojourner,  as  all  my  fathers  were. 

13  O  spare  me,  that  I  may  recover  strength, 
Before  I  go  away,  and  be  no  more ! 


PSALM  XL. 

Thanksgiving  for  past  favors,  resolutions  of  obedience  to  the  Di\'ine  "will, 
and  prayer  for  continued  mercy. 

Far  the  leader  of  tlie  music.     A  psalm  of  David. 

1  I  TRUSTED  steadfastly  in  the  Lord, 
And  he  listened,  and  heard  my  cry. 

2  He  drew  me  out  of  a  horrible  pit, 
Out  of  the  miry  clay ; 

He  set  my  feet  upon  a  rock, 
And  made  my  steps  firm. 

3  He  hath  put  into  my  mouth  a  new  song, 
A  song  of  praise  to  our  God. 

Many  shall  see,  and  fear. 

And  put  their  trust  in  the  Lord. 

4  Happy  the  man  who  maketh  the  Lord  his  trust, 
And  resorteth  not  to  men  of  pride  and  falsehood ! 

6       Many,  O  Lord,  my  God !    are  the  wonderful  works 
which  thou  hast  done  ; 
Many  have  been  thy  gracious  purposes  towards  us ; 
None  can  be  compared  to  thee ! 

Would  I  declare  and  rehearse  them,  they  are  more  than 
can  be  numbered. 


PS.  XL.]  THE     PSALMS.  101 

6  In  sacrifice  and  oblation  thou  hast  no  pleasure ; 
Mine  ears  thou  hast  opened ; 
Burnt-ofFering  and  sin-oiFering  thou  requirest  not. 

7  Therefore  I  said,  "  Lo,  I  come ; 

In  the  scroll  of  the  book  it  is  prescribed  to  me ; 

8  O  my  God !   to  do  thy  will  is  my  delight, 
And  thy  law  dwelleth  in  my  heart !  " 

9  I  have  proclaimed  thy  righteousness  in  the  great  assembly , 
Lo,  I  have  not  restrained  my  lips, 

0  Lord  !  thou  kiiowest ! 

10  I  hide  not  thy  justice  in  my  heart ; 

1  declare  thy  faithfulness  and  thy  salvation ; 

I  conceal  not  thy  mercy  and  truth  from  the  great  assembly. 
31       Withdraw  not  from  me  thy  tender  mercies,  O  Lord  ! 
May  tliy  loving-kindness  and  thy  truth  continually  pre- 
serve me ! 

12  For  evils  without  number  have  encompassed  me  ; 
My  iniquities  have  overtaken  me ; 

I  cannot  see  the  end  of  them ; 

They  are  more  than  the  hairs  of  my  head, 

And  my  heart  dieth  within  me. 

13  May  it  please  thee,  O  Lord  !  to  deliver  me ! 
■  O  Lord  !  make  haste  to  mine  aid ! 

14  May  they  all  be  confounded  and  covered  with  shame 
Who  seek  to  take  away  my  life  ! 

Let  them  be  driven  back  with  disgrace 
Who  desire  to  do  me  injury ! 

15  Let  them  be  overwhelmed  with  confusion 
Who  cry  out  to  me,  Aha !  aha ! 

16  But  let  all  who  seek  thee 
Be  glad  and  rejoice  in  thee ! 

Let  those  who  love  thy  protection 
Ever  say,  "  Great  is  Jehovah  !  " 

17  I  am  poor  and  afflicted,  yet  the  Lord  thinketh  upon  me ; 
Thou  art  my  help  and  my  deliverer ; 

My  God !  make  no  delay ! 


102  THE    PSALMS.  [ps.  xli. 


PSALM   XLI. 

Prayer  of  one  in  affliction,  whose  enemies  desired  and  plotted  his  destruc- 
tion. 

For  the  leader  of  the  music,     A  psalm  of  David. 

1  Happy  is  he  who  hath  regard  to  the  poor  ! 
The  Lord  will  deliver  him  in  time  of  trouble. 

2  The  Lord  will  preserve  him,  and  keep  him  alive ; 
He  shall  be  happy  on  the  earth  ; 

Thou  wilt  not  give  him  up  to  the  will  of  his  enemies ! 

3  The  Lord  will  strengthen  him  upon  the  bed  of  disease ; 
All  his  bed  thou  wilt  change  in  his  sickness. 

4  I  said,  O  Lord  !  be  merciful  to  me  ! 
Heal  me,  for  I  have  sinned  against  thee  ! 

5  My  enemies  speak  evil  of  me : 

"  When  will  he  die,  and  his  name  perish  ?  " 

6  If  one  come  to  see  me,  he  sj)eaketli  falsehood ; 
His  heart  gathereth  malice  ; 

A\Tien  he  goeth  abroad,  he  uttereth  it. 

7  All  that  hate  me  whisper  together  against  me ; 
Against  me  do  they  devise  mischief: 

8  "  A  deadly  disease  cleaveth  fast  unto  him  ; 
He  lieth  down,  and  he  shall  never  arise !  " 

9  Yea,  my  familiar  friend  in  whom  I  trusted,  who  did  eat 

of  my  bread,  — 
He  hath  lifted  wp  his  heel  against  me. 

10  But  do  thou,  O  Lord  !  have  pity  upon  me ; 
Raise  me  up,  that  I  may  requite  them  ! 

11  By  this  I  know  that  thou  favorest  me, 
Because  my  enemy  doth  not  triumph  over  me. 

12  As  for  me,  thou  wilt  uphold  me  in  my  integrity ; 
Thou  wilt  set  me  before  thy  face  for  ever ! 

13  Praised  be  Jehovah,  the  God  of  Israel, 

From  everlasting  to  everlasting.     Amen  !    Amen  ! 


BOOK    IL 


PSALM  XLII.,   XLIIL 

The  aspirations  of  an  afflicted  exile  after  the  temple  and  worship  of  God. 
For  the  leader  of  the  music.     A  song  of  the  sons  of  Korah. 

1  As  the  hart  panteth  for  the  water-brooks, 
So  panteth  my  soul  for  thee,  O  God ! 

2  My  soul  thirsteth  for  God,  the  living  God : 
When  shall  I  come,  and  appear  before  God  ? 

3  My  tears  have  been  my  food  day  and  night, 

While  they  say  to  me  continually,  "  Where  is  thy  God  ? '' 

4  Wiien  I  think  of  it,  I  pour  out  my  soul  in  grief; 
How  I  once  walked  with  the  multitude, 
Walked  slowly  with  them  to  the  house  of  God, 

Amid  sounds  of  joy  and  praise  with  the  festive  multitude  ! 

5  Why  art  thou  cast  down,  O  my  soul  ? 
And  why  art  thou  disquieted  within  me  ? 
Hope  thou  in  God  ;  for  I  shall  yet  praise  him, 
Him,  my  deliverer  and  my  God ! 

6  My  soul  is  cast  down  within  me, 

While  I  remember  thee   from  the  land  of   Jordan  and 

Hermon, 
From  the  mountain  Mizar. 

7  Deep  calleth  for  deep  at  the  noise  of  thy  waterfalls  ; 
All  thy  waves  and  billows  have  gone  over  me ! 

8  Once  the  Lord  commanded  his  kindness  by  day, 
And  by  night  his  praise  was  with  me,  — 
Thanksgiving  to  the  God  of  my  life. 

9  Now  I  say  to  God,  my  rock,  Why  hast  thou  forgotten  me  ? 
Why  go  I  mournmg  on  account  of  the  oppression  of  the 


enemy  ? 


[103] 


104  "THE     PSALMS.  [ps.  xliv. 

10  Like  the  crushing  of  my  bones  are  the  reproaches  of  the 

enemy, 
While  they  say  to  me  continually,  "  'SYliere  is  thy  God  ?  " 

11  Why  art  thou  cast  down,  O  my  soul  ? 
And  why  art  thou  disquieted  within  me  ? 
Hope  thou  in  God ;  for  I  shall  yet  praise  him, 
Him,  my  deliverer  and  my  God ! 

1  Judge  me,   O   God !    and  defend  my  cause  against  a 

merciless  nation ! 
Deliver  me  from  unjust  and  deceitful  men ! 

2  Thou  art  the  God  of  my  refuge :  why  dost  thou  cast  me  off? 
Why  go  I  mourning  on  account  of  the  oppression  of  the 

enemy  ? 

3  O  send  forth  thy  light  and  thy  truth ;  let  them  guide  me  ; 
Let   them   lead   me    to    thy ,  holy  mountain,   and  to  thy 

dwelling-place ! 

4  Then  wijl  I  go  to  the  altar  of  God, 
To  the  God  of  my  joy  and  exultation  ; 

Yea,  upon  the  harp  will  I  praise  thee,  O  God,  my  God ! 

5  Vfliy  art  thou  cast  down,  O  my  soul  ? 
And  why  art  thou  disqideted  within  me  ? 
Hope  thou  in  God ;  for  I  shall  yet  praise  him, 
Him,  my  deliverer  and  my  God  ! 


PSALM   XLIV. 

Prayer  of  a  pious  Israelite  for  the  relief  of  his  oppressed  and  persecuted 

nation. 

For  the  leader  of  the  music.     A  psalm  of  the  sons  of  Kordh. 

1  0  God  !  we  have  heard  with  our  ears, 
Our  fathers  have  .told  us, 

Wliat  deeds  thou  didst  in  their  days. 
In  the  days  of  old. 

2  With  thine  own  hand  didst  thou  drive  out  the  nations, 
Ajid  pLmt  our  fathers  ; 

Thou  didst  destroy  the  nations, 
And  cause  our  fathers  to  flourish. 


PS.  XLiy.]  THE     PSALMS.  105 

3  For  not  by  their  own  swords  did  they  gain  possession  of 

the  land, 
Nor  did  their  own  arms  give  them  victory ; 
But  thy  right  hand,  and  thine  arm,  and  the  light  of  thy 

countenance  ; 
For  thou  didst  favor  them  ! 

4  Thou  art  my  king,  O  God ! 
O  send  deliverance  to  Jacob  ! 

5  Through  thee  we  may  cast  down  our  enemies  ; 
Through  thy  name  we  may  trample  upon  our  adversaries  I 

0  I  trust  not  in  my  bow, 
Nor  can  my  sword  save  me. 

7  But  it  is  thou  only  who  savest  us  from  our  enemies, 
And  puttest  to  shame  those  who  hate  us  ! 

8  In  God  will  we  glory  continually  ; 

Yea,  we  will  praise  thy  name  for  ever  !  [Pause.] 

9  Yet  now  thou  hast  cast  us  off,  and  put  us  to  shame ; 
Thou  goest  not  forth  with  our  armies. 

10  Thou  makest  us  turn  back  from  the  enemy. 

And  they  who  hate  us  make  our  goods  their  prey. 

11  Thou  makest  us  like  sheep  destined  for  food. 
And  scatterest  us  among  the  nations. 

12  Thou  sellest  thy  people  for  nought, 

And  increases t  not  thy  wealth  by  their  price. 

13  Thou  makest  us  a  reproach  to  our  neighbors, 

A  scorn  and  a  derision  to  those  who  are  around  us. 

14  Thou  makest  us  a  byword  among  the  nations, 
And  causest  the  23eople  to  shake  their  heads  at  us. 

15  My  ignominy  is  continually  before  me. 
And  shame  covereth  my  face, 

16  On  account  of  the  voice  of  the  scoffer  and  the  reviler, 
And  on  account  of  the  enemy  and  the  avenger. 

17  All  this  hath  come  upon  us ; 
Yet  have  we  not  forgotten  thee. 

Nor  have  we  been  false  to  thy  covenant. 

18  Our  hearts  have  not  wandered  from  thee. 
Nor  have  our  feet  gone  out  of  thy  path ; 

19  Though  thou  hast  crushed  us  in  a  land  of  jackals, 
And  covered  us  with  thick  darkness. 

20  If  we  had  forgotten  the  name  of  our  God, 

Or  stretched  forth  our  hands  to  a  strange  God, 

6* 


106  THE    PSALMS.  [ps.  xlv. 

21  Surely  God  would  search  it  out ; 

For  he  knoweth  the  secrets  of  the  heart. 

22  But  for  thy  sake  we  are  killed  all  the  day ; 
We  are  counted  as  sheep  for  the  slaughter. 

23  Awake  !  why  sleepest  thou,  0  Lord  ? 
Arise  !  cast  us  not  off  tor  ever  ! 

24  Wherefore  dost  thou  hide  thy  face, 
And  forget  our  affliction  and  oppression  ? 

25  Our  soul  is  bowed  down  to  the  dust ; 
Our  body  cleaveth  to  the  earth. 

26  Ai'ise,  O  thou,  our  strength ! 

And  deliver  us,  for  thy  mercy's  sake ! 


PSALM    XLY. 

The  praises  of  a  king. 

For  the  leader  of  the  music.     To  be  accompanied  with  the  Shoshannm.    A 

song  of  loveliness  by  the  sons  of  Korah. 

1  My  heart  is  overflowing  with  a  good  matter  ; 
I  will  address  my  work  to  the  king : 

May  my  tongue  be  like  the  pen  of  a  ready  writer ! 

2  Thou  art  the  fairest  of  the  sons  of  men  ; 
Grace  is  jooured  upon  thy  lips  ; 

For  God  hath  blessed  thee  for  ever  ! 

3  Gird  thy  sword  to  thy  thigh,  thou  hero !  — 
Thy  glory  and  ornament ! 

4  In  thy  glorious  array  ride  fortli  victoriously, 
On  account  of  truth  and  mildness  and  justice ; 
And  thy  right  hand  shall  teach  thee  terrible  things ! 

5  Thine  arrows  are  sharp  ; 
Nations  shall  fall  before  thee  ; 

They  shall  j^ierce  the  hearts  of  the  king's  enemies. 

6  Thy  throne  is  God's  for  ever  and  ever  ; 

The  sceptre  of  thy  kingdom  is  a  sceptre  of  equity ! 

7  Thou  lovest  righteousness,  and  hatest  iniquity  ; 
Therefore  hath  God,  thy  God,  anointed  thee 
With  the  oil  of  gladness  above  thy  fellows  ! 


PS.  XLVi.]  THE     PSALMS.  107 

8  All  thy  garments  are  myrrh,  aloes,  and  cassia ; 
From  ivory  palaces  stringed  instruments  delight  thee. 

9  Daughters  of  kings  are  among  thy  chosen  women ; 
On  the  right  hand  stands  the  queen 

In  gold  of  Ophir. 

10  Listen,  0  daughter !  consider,  and  incline  thine  ear  ; 
Forget  thy  people  and  thy  father's  house  ! 

11  For  the  king  is  captivated  with  thy  beauty  ; 
He  is  now  thy  lord  ;  honor  thou  him  ! 

12  So  shall  the  daughter  of  Tyre  seek  thy  favor  with  gifts, 
The  rich  among  the  people. 

13  All  glorious  is  the  king's  daughter  in.  her  apartment ; 
Her  robe  is  embroidered  with  gold. 

14  In  variegated  garments  shall  she  be  led  to.  the  king  ; 
The  virgin  companions  that  follow  her  shall  be  brought 

unto  thee. 

15  "With  gladness  and  rejoicing  shall  they  be  brought ; 
They  shall  enter  the  king's  j^alace. 

16  Instead  of  thy  fathers  shall  be  thy  children, 
AVIiom  thou  shalt  make  princes  through  all  the  land. 

17  I  will  make  thy  name  memorable  throughout  all  gen- 

erations ; 
So  shall  the  nations  praise  thee  for  ever  and  ever  ! 


PSALM  XLVI. 

Thanksgiving  for  victory  over  enemies,  and  trust  in  God  as  a  national 

refuge  and  defence. 

For  the  leader  of  the  music.     Of,  or  for,  the  sons  of  Korah.     To  he  sung  in 
the  manlier,  or  with  the  voice,  of  virgins. 

1  God  is  our  refuge  and  strength  ; 
An  ever  present  help  in  trouble. 

2  Therefore  will  we  not  fear,  thouofh  the  earth  be  chanped  ; 
Though  the  mountains  tremble  in  the  heart  of  the  sea  ; 

3  Though  its  waters  roar  and  be  troubled, 

And  the  mountains  sliake  with  the  swellins:  thereof. 

[Pause.] 

4  A  river  witli  its  streams  shall  make  glad  the  city  of  God, 
The  holy  dwelling-place  of  the  Most  High. 


108  THE     PSALMS.  [fs.  XLvn. 

5  God  is  the  midst  of  her ;  she  shall  not  be  moved  ; 
God  will  help  her,  and  that  full  early. 

6  The  nations  raged  ;  kingdoms  were  moved  ; 
He  uttered  his  voice,  the  earth  melted. 

7  The  Lord  of  hosts  is  with  us  ; 

The  God  of  Jacob  is  our  refuge.  [Pause.] 

8  Come,  behold  the  doings  of  the  Lord  ; 
What  desolations  he  hath  made  in  the  earth  ! 

9  He  causeth  wars  to  cease  to  the  end  of  the  earth ; 

He  hath  broken  the  bow,  and  snapped  the  spear  asunder, 
And  burned  the  chariots  in  fire. 

10  "  Desist,  and  know  that  I  am  God  ; 

I  will  be  exalted  among  the  nations,  I  will  be  exalted 
throughout  the  earth  !  " 

11  The  Lord  of  hosts  is  with  us  ; 
The  God  of  Jacob  is  our  refuge. 


PSALM  XLVIL 

A  hymn  of  thanksgiving  to  Jehovah,  as  the  giver  of  victory  to  the  Israelites. 
For  the  leader  of  the  music.     A  psalm  of  the  sons  of  Korah. 

1  O  CLAP  your  hands,  all  ye  nations  ! 
Shout  unto  God  with  the  voice  of  triumph ! 

2  For  terrible  is  Jehovah,  the  Most  High, 
The  great  king  over  all  the  earth. 

3  He  hath  subdued  nations  under  us, 
And  kingdoms  under  our  feet ; 

4  He  hath  chosen  for  us  an  inheritance, 

The  glory  of  Jacob,  whom  he  loved.  [Pause.] 

5  God  goeth  up  with  a  shout ; 
Jehovah  with  the  sound  of  the  trumpet. 

6  Sing  praises  to  God,  sing  praises  ! 
Sing  praises  to  our  king,  sing  praises ! 

7  For  God  is  king  of  all  the  earth  ; 
Sing  to  him  hymns  of  praise  ! 

8  God  reigneth  over  the  nations  ; 
God  sitteth  upon  his  holy  throne. 


rs.  XLViii.]  THE     PSALMS.  109 

9  The  princes  of  the  nations  gather  themselves  together 
To  the  people  of  the  God  of  Abraham  ; 
For  the  mighty  of  the  earth  belong  to  God ; 
He  is  supremely  exalted. 


PSALM   XLVIII. 

A  hymn  of  thanksgiving  for  the  deliverance  of  Jerusalem  from  invading 

enemies. 

A  psalm  of  the  so7is  of  Korah. 

1  Great  is  Jehovah,  and  greatly  to  be  praised 
In  the  city  of  our  God,  upon  his  holy  mountain. 

2  Beautiful  in  its  elevation  is  Mount  Zion, 
The  joy  of  the  whole  earth ; 

The  joy  of  the  farthest  North  is  the  city  of  the  great  king ; 
.3  In  her  palaces  God  is  known  as  a  refuge. 

4  For,  lo  !  kings  were  assembled  against  it ; 
They  passed  away  together. 

5  As  soon  as  they  saw,  they  were  astonished ; 
They  were  confounded,  and  hasted  away. 

6  There  terror  seized  upon  them,  — 
Pain,  as  of  a  woman  in  travail ; 

7  As  when  the  east  wind  breaketh  in  pieces 
The  ships  of  Tarshish. 

8  As  we  have  heard,  so  have  we  seen 

In  the  city  of  the  Lord  of  hosts,  in  the  city  of  our  God  ; 
God  will  establish  it  for  ever.  [Pause.] 

9  We  think  of  thy  loving-kindness,  0  God  ! 
In  the  midst  of  thy  temple ! 

10  As  thy  name,  O  God !  so  thy  praise,  extendeth  to  the 

ends  of  the  earth  ; 
Thy  right  hand  is  full  of  righteousness. 

11  Mount  Zion  rejoiceth. 

The  daughters  of  Judah  exult, 

On  account  of  thy  righteous  judgments. 

12  Go  round  about  Zion  ;  number  her  towers  ; 

13  Mark  well  her  bulwarks  ;  count  her  palaces  ; 
That  ye  may  tell  it  to  the  next  generation ! 

14  For  this  God  is  our  God  for  ever  and  ever ; 
He  will  be  our  guide  unto  death. 


110  THE     PSALMS.  [ps.  xlix. 


PSALM  XLIX. 

The  condition  of  the  righteous  and  the  wicked.  The  rich  oppressor  not  to 
be  envied.  The  comfort  of  the  righteous,  when  they  are  oppressed,  in  the 
consideration  that  God  is  their  ti-ieud. 

For  the  leader  of  the  music.     A  psalm  of  the  sons  of  Korah. 

1  Hear  this,  all  ye  nations  ; 

Give  ear,  all  ye  inhabitants  of  the  world ; 

2  Both  high  and  low,  rich  and  poor  alike ! 

3  My  mouth  shall  speak  wisdom, 

And  the  meditation  of  my  mind  shall  be  understanding. 

4  I  will  incline  mine  ear  to  a  poem ; 
I  will  utter  my  song  upon  the  harp. 

5  Why  should  I  fear  in  the  days  of  adversity, 

"When  the  iniquity  of  my  adversaries  encompasseth  me ; 

6  They  who  trust  in  their  riches. 

And  glory  in  the  greatness  of  their  wealth  ? 

7  No  one  can  redeem  his  brother  from  death, 
Nor  give  a  ransom  for  liim  to  God, 

8  That  he  should  live  to  eternity, 
And  not  see  the  pit. 

9  Too  costly  is  the  redemption  of  his  life, 
And  he  givetli  it  up  for  ever. 

10  For  he  seeth  that  wise  men  die, 

As  well  as  the  foolish  and  the  ignorant ; 

They  perish  alike. 

And  leave  their  wealth  to  others. 

11  They  imagine  that  their  houses  will  endure  for  ever. 
And  their  dwelling-places  from  generation  to  generation : 
Men  celebrate  their  names  on  the  earth. 

12  Yet  man,  who  is  in  honor,  abideth  not ; 
He  is  like  the  beasts  that  perish. 

13  Such  is  the  way  which  is  their  confidence  ! 

And  they  who  come  after  them  approve  their  maxims. 

[Pause.] 

14  Like  sheep  they  are  cast  into  the  underworld  ; 
Death  shall  feed  upon  them  ; 

And  the  upright  shall  soon  trample  upon  them.         . 
Their  form  shall  be  consumed  in  the  underworld. 
And  they  shall  no  more  ha\  e  a  dwelling-place. 


PS.  L.]  THE    PSALMS.  Ill 

15  But  God  will  redeem  my  life  from  the  underworld ; 
Yea,  he  will  take  me  under  his  care.  [Pause.] 

16  Be  not  thou  afraid,  when  one  becometh  rich  ; 
Wlien  the  glory  of  his  house  is  increased ! 

17  For,  when  he  dieth,  he  will  carry  nothing  away  ; 
His  glory  will  not  descend  after  him. 

18  Though  in  his  life  he  thought  himself  happy,  — 
Though  men  praised  thee,  while  thou  wast  in  prosperity,  — ■ 

19  Yet  shalt  thou  go  to  the  dwelling-place  of  thy  fathers, 
Who  never  more  shall  see  the  light ! 

20  The  man  who  is  in  honor,  but  without  understanding, 
Is  like  the  beasts  that  perish. 


PSALM  L. 

The  true  way  of  serving  God ;  or,  outward  forms  of  no  avail  without  inter- 
nal rectitude. 

A  psalm  of  Asaph. 

1  The  mighty  God,  Jehovah,  speaketh,  and  calleth  the 

earth, 
From  the  rising  of  the  sun  to  its  going  down. 

2  Out  of  Zion,  the  perfection  of  beauty, 
God  shineth  forth. 

3  Our  God  Cometh,  and  will  not  be  silent ; 
Before  him  is  a  devouring  fire, 

And  around  him  a  raging  t'empest. 

4  He  calleth  to  the  heavens  on  high, 

And  to  the  earth,  while  he  judgeth  his  people : 

5  "■  Gather  together  before  me  my  godly  ones, 

Who  have  made  a  covenant  with  me  by  sacrifice !  " 

6  (And  the  heavens  shall  declare  his  righteousness, 

For  it  is  God  himself  that  is  judge.)  [Pause.] 

7  "  Hear,  O  my  people,  and  I  will  speak ! 
O  Israel,  and  I  will  testify  against  thee  ! 
For  I  am  God,  thine  own  God. 

8  I  reprove  thee  not  on  account  of  thy  sacrifices  ; 
For  thy  burnt-oiFerings  are  ever  before  me. 

9  I  will  take  no  bullock  from  thy  house, 
Nor  he-goat  from  thy  folds  ; 


112  THE     PSALMS.  [ps.  u 

10  For  all  the  beasts  of  the  forest  are  mine, 
And  the  cattle  on  a  thousand  hills. 

11  I  know  all  the  birds  of  the  mountains, 

And  the  wild  beasts  of  the  field  are  before  me. 

12  If  I  were  hungry,  I  would  not  tell  thee ; 
For  the  world  is  mine,  and  all  that  is  therein. 

J  3  Do  I  eat  the  flesh  of  bulls, 
Or  drink  the  blood  of  goats  ? 

14  OiFer  to  God  thankso-ivina- 

And  pay  thy  vows  to  the  Most  High  ! 

15  Then  call  upon  me  in  the  day  of  trouble  : 

I  will  deliver  thee,  and  thou  shalt  glorify  me !  " 

16  And  to  the  wicked  God  saith, 

"  To  what  purpose  dost  thou  talk  of  my  statutes  ? 
And  why  hast  thou  my  laws  upon  thy  lips?  — 

17  Thou,  who  hatest  instruction 

And  castest  my  words  behind  thee  ! 

18  AYlien  thou  seest  a  thief,  thou  art  in  fi'iendship  with  him, 
And  hast  fellowship  with  adulterers. 

19  Thou  lettest  loose  thy  mouth  to  evil, 
And  thy  tongue  frameth  deceit ; 

20  Thou  sittest  and  speakest  against  thy  brother; 
Thou  slanderest  thine  own  mother's  son. 

21  These  things  hast  thou  done,  and  I  kept  silence  , 
Hence  thou  though  test  that  I  was  altogether  like  tliv?elf : 
But  I  will  reprove  thee,  and  set  it  in  order  before  thin* 

eyes. 

22  Mark  this,  ye  that  forget  God, 

Lest  I  tear  you  in  pieces,  and  none  deliver  you  ! 

23  Whoso  oflereth  praise  honoreth  me  ; 
And  to  him  who  hath  regard  to  his  ways 
Will  I  show  salvation  from  God." 


PS.  Lil  THE     PSALMS.  113 

PSALM  LI. 

A  prayer  for  forgiveness  of  sins. 

For  the  leader  of  the  music.     A  psalm  of  David,  irhpn  NatJinn  the  prophet 
came  unto  him,  after  his  intercourse  with  Bathsheba. 

1  Be  gracious  unto  me,  O  God !  according  to  thy  loving 

kindness  ; 
According  to  the   greatness   of  thy  mercy,  blot  out  my 
transgressions  ! 

2  Wash  me  thoroughly  from  my  iniquity, 
And  cleanse  me  from  my  sin ! 

3  For  I  acknowledge  my  transgressions, 
And  my  sin  is  ever  before  me. 

4  Against  thee,  thee  only,  have  I  sinned. 
And  in  thv  sioht  have  I  done  evil ; 

So  that  thou  art  just  in  thy  sentence, 
And  righteous  in  thy  judgment. 

5  Behold  !  I  was  born  in  iniquity. 

And  in  sin  did  my  mother  conceive  me. 

6  Behold  !   thou  desirest  truth  in  the  heart ; 
So  teach  me  wisdom  in  my  inmost  soul ! 

7  Purge  me  with  hyssop,  until  I  be  clean  ; 
Wash  me,  until  I  be  whiter  than  snow ! 

8  Make  me  to  hear  joy  and  gladness. 

So  that  the  bones  which  thou  hast  broken  may  rejoice ! 

9  Hide  thy  face  from  my  sins, 
And  blot  out  all  my  iniquities  ! 

10  Create  within  me  a  clean  heart,  O  God  ! 
Renew  within  me  a  steadfast  spirit ! 

11  Cast  me  not  away  from  thy  presence. 
And  take  not  thy  holy  spirit  from  me  ! 

12  Restore  to  me  the  joy  of  thy  protection. 
And  strengthen  me  with  a  willing  spirit ! 

13  Then  will  I  teach  thy  ways  to  transgressors, 
And  sinners  shall  be  converted  to  thee. 

14  Deliver  me  from  the  guilt  of  blood,  O  God,  the  God  of 

my  salvation ! 
That  my  tongue  may  sing  aloud  of  thy  goodness  ! 

15  O  Lord !  oj^en  thou  my  lips, 

That  my  mouth  may  show  forth  thy  praise  ! 


114  THE     PSALMS.  [ps.  lu. 

16  For  thou  desirest  not  sacrifice,  else  would  I  give  it ; 
Thou  delightest  not  in  burnt-offerings. 

17  The  sacrifice  which  God  loveth  is  a  broken  spirit ; 

A  broken   and   contrite   heart,   O    God !    thou  w  ilt  not 
despise ! 

18  Do  good  to  Zion  according  to  thy  mercy ; 
Build  up  the  walls  of  Jerusalem ! 

19  Then  shalt  thou  be  pleased  with  sacrifices  of  righteousness, 
With  burnt-offerings  and  complete  oflferings  ; 

Then  shall  bullocks  be  offered  upon  thine  altar. 


PSALM   LII. 

Remonstrance  against  a  proud  and  malignant  enemy,  and  prediction  of  hig 

downfall. 

For  the  leader  of  the  music.  A  psalm  of  David,  when  Doeg,  the  Edomite, 
came  and  told  Saul,  and  said  to  him,  David  is  come  to  the  house  of 
Abimelech. 

1  "Why  gloriest  thou  in  mischief,  thou  man  of  violence  ? 
The  goodness  of  God  yet  continueth  daily. 

2  Thy  tongue  deviseth  mischief, 

Like  a  sharp  razor,  thou  contriver  of  deceit ! 

3  Thou  lovest  evil  more  than  good, 

iVnd  to  lie  more  than  to  speak  truth.  [Pause.] 

4  Thou  lovest  all  devouring  words, 

0  thou  deceitful  tongue  ! 

5  Thee  also  shall  God  utterly  destroy ! 

He  shall  seize  thee,  and  tear  thee  from  thy  dwelling-place, 
And  uproot  thee  from  the  land  of  the  living.         [Pause.] 

6  The  righteous  shall  see  and  fear, 
And  shall  laugh  at  him. 

7  "  Behold  the  man  that  made  not  God  his  strength, 
But  trusted  in  the  abundance  of  his  riches, 

And  placed  his  strength  in  his  wickedness  !  " 

8  But  I  sliall  be  like  a  green  olive-tree  in  the  house  of 

God; 

1  will  trust  in  the  goofhiess  of  God  for  ever  and  ever. 

9  I  will  praise  thee  for  ever  for  what  thou  hast  done  ; 
I  will  trust  in  thy  name,  because  it  is  good, 
Before  the  eyes  of  thy  godly  ones ! 


PS.  Liii.,  Liv.]  ^HE     PSALMS.  115 


PSALM  LIII. 

Complaint  of  the  wickedness  of  men ;  uttered,  probably,  by  one  livinj^  under 
severe  oppression  in  a  foreign  land,  "vvhither  he  had  been  carried  captive. 

For  the  leader  of  the  music.  To  be  swig  on  wind  instruments.     A  psalm 

of  David. 

1  The  fool  saitli  in  his  heart,  "  There  is  no  God !  " 
They  are  corrupt ;  their  doings  are  abominable  ; 
There  is  none  that  doeth  good. 

2  God  looketh  down  from  heaven  upon  the  children  of  men, 
To  see  if  there  are  any  that  have  understanding, 

That  have  regard  to  God. 

3  They  are  all  gone  astray ;  together  are  they  corrupt ; 
There  is  none  that  doeth  good,  no,  not  one. 

4  Shall  not  the  evil-doers  be  requited, 
Who  eat  up  ray  people  like  bread, 
And  call  not  upon  God  ? 

5  Yea !  fear  shall  come  upon  them. 
Where  no  fear  is  ; 

For  God  will  scatter  the  bones  of  him  that  encampeth 

against  thee ; 
Thou  shalt  put  them  to  shame,  for  God  despiseth  them  ! 

6  O  that  salvation  for  Israel  would  come  out  of  Zion  ! 
Wlien  God  bringeth  back  the  captives  of  his  people, 
Jacob  shall  rejoice,  and  Israel  be  glad. 


PSALM   LIV. 

A  prayer  against  enemies. 

For  the  leader  of  the  music.  To  be  sung  on  stringed  instruments.  A  psalm 
of  David,  ichen  the  Ziphiies  came  and  said  to  Saul,  Doth  not  David  hidi 
himself  with  us  ? 

1  Save  me,  0  God !  by  thy  name, 
And  by  thy  strength  defend  my  cause  ! 

2  O  God  !  hear  my  prayer. 

Give  ear  to  the  words  of  my  mouth  ! 

3  For  enemies  have  risen  up  against  me, 
And  oppressors  seek  my  life  ; 

They  have  not  set  God  before  their  eyes.  [Pause.] 


116  THE    PSALMS.  [ps.  lv. 

4  Behold  !   God  is  my  helper  ; 
The  Lord  is  the  support  of  my  life. 

5  He  will  repay  evil  to  my  enemies ; 

For  thy  truth's  sake,  O  God  !  cut  them  off ! 

6  With  a  willing  heart  will  I  sacrifice  to  thee ; 

I  will  praise  thy  name,  O  Lord  !  for  it  is  good ; 

7  For  thou  hast  delivered  me  from  all  trouble. 

So  that  my  eye  hath  looked  with  joy  upon  my  enemies ! 


PSALM   LV. 

A  prayer  against  enemies,  especially  against  a  treacherous  firiend. 

For  the  leader  of  the  music.     To  he  sniirj  on  stringed  instruments.     A  psalm 

of  David. 

1  Give  ear  to  my  prayer,  O  God  ! 
Hide  not  thyself  from  my  suj^plication  ! 

2  Attend  unto  me,  and  hear  me  ! 

I  wander  about  mourning  and  wailing, 

3  On  account  of  the  clamors  of  the  enemy, 
On  account  of  the  violence  of  the  wicked. 
For  they  bring  evil  upon  me, 

And  in  wrath  set  themselves  against  me. 

4  My  heart  trembleth  in  my  bosom. 

And  the  terrors  of  death  have  fallen  upon  me. 

5  Fear  and  treml)ling  have  seized  me, 
And  horror  hatli  overwhelmed  me. 

6  Then  I  say,  O  that  I  had  wings  like  a  dove  ! 
For  then  would  I  fly  away,  and  be  at  rest. 

7  Behold,  I  would  wander  far  away. 

And  take  up  my  abode  in  a  wilderness.  [Pause.] 

8  I  would  hasten  away  to  a  shelter 
From  the  rushing  wind  and  tempest. 

9  Confound,  O  Lord  !  divide  their  counsels  ! 
For  I  behold  violence  and  strife  in  the  city. 

10  Day  and  night  do  these  go  about  its  walls  ; 
In  the  midst  of  it  are  iniquity  and  mischief. 

11  Wickedness  is  in  the  midst  of  it ; 
Oppression  and  fraud  depart  not  from  its  streets. 


PS.  Lv.]  THE    PSALMS.  117 

12  It  was  not  an  enemy  that  reviled  me, 
Then  I  could  have  borne  it ; 

Nor  one  that  hated  me,  who  rose  up  against  me  ; 
From  him  I  could  have  hid  myself. 

13  But  it  was  thou,  a  man  my  equal, 
My  friend,  and  my  acquaintance. 

14  We  held  sweet  converse  together, 

And  walked  to  the  house  of  God  in  company. 

15  May  sudden  death  seize  upon  them  ! 

May  they  go  down  to  the  underworld  alive ! 
For  w^ickedness  is  in  their  dwellings,  in  the  midst  of  them. 
IG       As  for  me,  I  will  call  upon  God, 
And  Jehovah  will  save  me. 

17  At  evening,  at  morn,  and  at  noon  I  mourn  and  sigh, 
And  he  will  hear  my  voice. 

18  He  will  deliver  me  in  peace  from  my  conflict ; 
For  many  have  risen  up  against  me. 

19  God  will  hear  me,  and  bring  them  down,  — 

He  that  hath  been  judge  of  old.  [Pause.] 

Because  they  have  no  changes, 
Therefore  they  fear  not  God. 

20  They  lift  up  their  hands  against  their  friend, 
And  break  their  covenant  with  him. 

21  Their  speech  was  softer  than  butter, 
But  war  was  in  their  heart ; 

Their  words  were  smoother  than  oil. 
Yet  were  they  drawn  swords. 

22  "  Cast  thy. burden  upon  the  Lord,  and  he  will  sustain 

thee  ; 
He  will  never  suffer  the  righteous  to  fall !  " 

23  Yea,  thou,  O  God !  wilt  bring  them  down  into  the  lowest 

pit! 
Bloody  and  deceitful  men  shall  not  live  out  half  their  days. 
But  I  will  trust  in  thee  ! 


118  THE     PSALMS.  [ps.  lvi 

PSALM   LVI. 

A  prayer  for  help  by  one  surrounded  by  enemies. 

For  the  leader  of  the  music.  To  he  sung  to  the  tune  of  "  The  dumb  dove 
among  strangers."  A  psalm  of  David,  when  the  Philistines  took  him  in 
Gath. 

1  Have  pity  upon  me,  0  God !  for  man  panteth  for  my 

life; 
My  adversary  daily  oppresseth  me  ! 

2  Mine  enemies  daily  pant  for  my  life, 

And  many  are  they  who  war  proudly  against  me. 

3  When  I  am  in  fear, 

I  will  pui  my  trust  in  thee ! 

4  Through  God  shall  I  praise  his  word  ; 

In  God  do  I  put  my  trust ;  I  will  not  fear ; 
What  can  flesh  do  to  me  ? 
6  Every  day  they  wrest  my  words ; 
All  their  thoughts  are  against  me  for  evil. 

6  They  gather  themselves  together,  they  hide  themselves, 

they  watch  my  steps, 
Lying  in  wait  for  my  life. 

7  Shall  they  escape  by  their  iniquity? 

In  thine  anger  cast  down  the  people,  O  God ! 

8  Count  thou  my  wanderings  ; 
Put  my  tears  into  thy  bottle  ! 

Are  they  not  recorded  m  thy  book  ? 

9  When  I  cry  to  thee,  my  enemies  shall  turn  back ; 
This  I  know,  that  God  is  for  me. 

10  Through  God  shall  I  praise  his  word  ; 

I  shall  glory  in  the  promise  of  Jehovah. 

11  In  God  do  I  put  my  trust ;  I  will  not  fear : 
What  can  man  do  to  me  ? 

12  Thy  vows  are  upon  me,  O  God  ! 
I  will  render  praises  to  thee  ! 

13  For  thou  hast  delivered  me  from  death, 
Yea,  my  feet  from  falling, 

That  I  may  walk  before  God  in  the  light  of  the  living. 


PS.  LVii.]  THE     PSALMS.  119 


PSALM  LVn. 

For  the  leader  of  the  music.     To  he  simg  to  the  tune  of  "  Do  not  destioy.'* 
A  psalm  of  David,  when  he  fled  from  Saul  in  the  cave. 

1  Have  pity  upon  me,  O  God !  have  pity  upon  me, 
For  in  thee  doth  my  soul  seek  refuge  ! 

Yea,  in  the  shadow  of  thy  wings  do  I  take  shelter, 
Until  these  calamities  be  overpast ! 

2  I  call  upon  God  the  Most  High, 

Upon  God,  who  performeth  all  things  for  me ; 

3  He  will  send  from  heaven,  and  save  me  ;* 

He  will  put  to  shame  him  that  panteth  for  my  life ; 

[Pause.] 
God  will  send  forth  his  mercy  and  his  truth. 

4  My  life  is  in  the  midst  of  lions  ; 

I  dwell  among  them  that  breathe  out  fire ; 
Among  men  whose  teeth  are  spears  and  arrows, 
And  whose  tongue  is  a  sharp  sword. 

5  Exalt  thyself,  O  God !  above  the  heavens, 
And  thy  glory  above  all  the  earth  ! 

6  They  have  prepared  a  net  for  my  steps ; 
My  soul  is  bowed  down  ; 

They  have  digged  a  pit  before  me, 
But  into  it  they  have  themselves  fallen. 

7  My  heart  is  strengthened,  O  God !  my  heart  is  strength- 

ened ! 
I  will  sing,  and  give  thanks. 

8  Awake,  my  soul !  awake,  psaltery  and  harp  ! 
I  will  wake  with  the  early  dawn. 

9  I  will  praise  thee,  0  Lord  !  among  the  nations ; 
I  will  sing  to  thee  among  the  kingdoms  ! 

10  For  thy  mercy  reacheth  to  the  heavens. 
And  thy  truth  to  the  clouds  ! 

11  Exalt  thyself,  O  God !  above  the  heavens. 
And  thy  glory  above  all  the  earth  ! 


120  THE     PSALMS.  [ps.  lviii. 

PSALM  LVIII. 

An  invective  against  wicked  rulers.    Prayers  and  hopes  for  their  destruction. 

For  the  leader  of  the  music.     To  the  tune  of  "  Do  not  destroy"     A  psalm 

of  David. 

1  Do  ye,  indeed,  administer  justice  faithfully,  ye  mighty 

ones  ? 
Do  ye  judge  with  uprightness,  ye  sons  of  men  ? 

2  Nay,  in  your  hearts  ye  contrive  iniquity ; 
Your  hands  weio'li  out  violence  in  the  land  ! 

3  The  wicked  are  estranged,  from  their  very  birth ; 
The  liars  go  astray  as  soon  as  they  are  born. 

4  They  have  poison,  like  the  poison  of  a  serpent ; 
Like  the  deaf  adder's,  which  stoppeth  her  ear ; 

5  Which  listeneth  not  to  the  voice  of  the  charmer, 
And  of  the  sorcerer,  skilful  in  incantations. 

6  Break  their  teeth,  O  God  !  in  their  mouths  ! 
Break  out  the  great  teeth  of  the  lions,  O  Lord  ! 

7  May  they  melt  like  waters,  whicli  flow  away  ; 

May  their  arrows,  when  they  aim  them,  be  as  if  cut  in 
pieces  ! 

8  May  they  be  like  the  snail,  which  melteth  away  as  it  goeth ; 
Like  the  abortion  of  a  woman,  that  seetli  not  the  sun ! 

9  Before  your  pots  feel  the  heat  of  the  thorns, 
Whether  fresh,  or  burning,  may  they  be  blown  away ! 

10  The  righteous  shall  rejoice,  when  he  seeth  such  vengeance ; 
He  shall  bathe  his  feet  in  the  blood  of  the  wicked. 

11  Then  shall  men  say,  "  Truly  there  is  a  reward  for  the 

righteous ! 
Truly  there  is  a  God  who  is  judge  upon  the  earth  !  " 


PS.  Lix.]  THE     PSALMS.  •■J21 


PSALM   LIX. 

The  contents  of  this  psalm  seem  much  better  suited  to  a  case  of  invasion 
from  heathen  enemies,  than  to  the  case  refen-ed  to  in  the  Hebrew  inscrip- 
tion.   See  ver.  5. 

Far  the  leader  of  the  music.     To  the  tune  of  "  Do  not  destroy."     A  psalm 
of  David,  when  Saul  sent,  and  they  watched  the  house  to  kill  him. 

1  Deliver  me  from  my  enemies,  0  my  God  ! 
Defend  me  from  tliem  that  rise  up  against  me  ! 

2  Deliver  me  from  the  doers  of  iniquity, 
And  save  me  from  men  of  blood  ! 

3  For,  lo  !  they  lie  in  wait  for  my  life  ; 
The  mighty  are  gathered  against  me, 
Without  any  offence  or  fault  of  mine,  0  Lord  ! 

4  Without  any  offence  of  mine,  they  run  and  prepare  them- 

selves ; 
Awake  to  help  me,  and  behold ! 
6  Do  thou,  O  Jehovah,  God  of  hosts,  God  of  Israel, 
Awake  to  punish  all  the  nations ! 
Show  no  mercy  to  any  wicked  transgressors !        [Pause.] 

6  Let  them  return  at  evening. 
Let  them  howl  like  dogs, 
And  go  round  about  the  city  ! 

7  Behold  !  with  their  mouths  they  belch  out  malice  j 
Swords  are  upon  their  lips  ; 

"  For  who,"  say  they,  "  will  hear  ?  " 

8  Yet  thou,  O  Lord  !  wilt  laugh  at  them  ; 
Thou  wilt  hold  all  the  nations  in  derision ! 

9  O  my  Strength  !  to  thee  will  I  look ! 
For  God  is  my  defence  ; 

10  My  God  will  come  to  meet  me  with  his  mercy ; 

God  will  cause  me  to  look  with  joy  upon  my  enemies. 

11  Slay  them  not,  lest  my  people  forget ; 
Scatter  them  by  thy  power,  and  cast  them  down, 
O  Lord,  our  shield  ! 

12  The  word  of  their  lips  is  the  sin  of  their  mouth ; 
Let  them  be  overtaken  in  their  pride. 

For  the  curses  and  the  falsehood  which  they  utter ! 

6 


122  THE     PSALMS.  Tps.  lx, 

13  Consume  tliem  in  thy  wrath ;  consume  them  that  they  be 

no  more, 
That  they  may  know  that  God  ruleth  m  Jacob, 
Even  to  the  ends  of  the  earth !  [Pause.] 

14  Let  them  return  at  evening, 
Let  them  howl  hke  dogs, 
And  go  round  about  the  city  ! 

15  Let  them  wander  about  for  food, 

When  they  have  passed  the  night  unsatisfied  ! 

16  But  I  will  sing  of  thy  power ; 

Yea,  in  the  morning  will  I  sing  aloud  of  thy  mercy ; 
For  thou  hast  been  my  defence, 
My  refuge  in  the  day  of  my  distress. 

17  To  thee,  O  my  Strength !  will  I  sing ! 

For  God  is  my  defence  ;  a  God  of  mercy  to  me. 


PSALM  LX. 

Prayer  for  success,  and  hopes  of  victory  and  conquest  in  a  very  disastrous 

state  of  public  affairs. 

For  the  leader  of  the  music;  upon  the  Shnshan-Eduth ;  a  psalm  of  David 
for  instruction  ;  ivhen  he  was  at  strife  with  the  Syrians  of  Mesopotamia, 
and  the  Syrians  of  Zoha  ;  lohen  Joab  returned,  and  smote  twelve  thousand 
Edomites  in  the  valley  of  Salt. 

1  0  God  !  thou  hast  forsaken  us ;  thou  hast  broken  us  in 

pieces  ; 
Thou  hast  been  angry !  0  revive  us  again  ! 

2  Thou  liast  made  the  land  tremble  ;  thou  hast  rent  it ; 

0  heal  its  breaches,  for  it  tottereth  ! 

3  Thou  hast  caused  thy  people  to  see  hard  things ; 
Thou  hast  made  us  drink  the  wine  of  reeling. 

4  Lift  up  a  banner  for  them  tliat  fear  thee, 

For  the  sake  of  thy  faitlifulness,  that  they  may  escape  ! 

5  That  thy  beloved  may  be  delivered. 

Save  with  thy  right  hand,  and  answer  me ! 

6  God  promiseth  in  his  holiness  ;  I  will  rejoice ; 

1  shall  yet  divide  Shechem, 

And  measure  out  the  valley  of  Succoth. 


PS.  LXi.]  THE     PSALMS.  123 

7  Gilead  shall  be  mine,  and  mine  Manasseh ; 
Ej)hraim  shall  be  my  helmet, 

And  Jiidah  my  sceptre  ; 

8  Moab  shall  be  my  wash-bowl ; 
Upon  Edom  shall  I  cast  my  shoe ; 
I  shall  triumph  over  Philistia  ! 

9  Who  will  bring  me  to  the  strong  city  ? 
Who  will  lead  me  into  Edom  ? 

10  Wilt  not  thou,  O  God  !  who  didst  forsake  us, 
And  didst  not  go  forth  with  our  armies  ? 

11  Give  us  thine  aid  in  our  distress, 
For  vain  is  the  help  of  man  ! 

12  Through  God  we  shall  do  valiantly ; 
For  he  will  tread  down  our  enemies. 


PSALM  LXI. 

A  prayer  of  an  exile  for  help,  for  restoration  to  his  native  landj  and  for  the 
health  and  prosperity  of  the  king. 

For  the  leader  of  the  music.     To  he  sung  upon  stringed  instruments.      A 

■psalm  of  David. 

1  Hear  my  cry,  0  God ! 
Attend  to  my  prayer  ! 

2  From  the  extremity  of  the  land  I  cry  unto  thee  in  deep 

sorrow  of  heart; 
Lead  me  to  the  rock  that  is  high  above  me ! 

3  For  thou  art  my  refuge, 

My  strong  tower  against  the  enemy. 

4  I  shall  dwell  in  thy  tabernacle  for  ever  ; 

I  will  seek  refuge  under  the  covert  of  thy  wings. 
6  For  thou,  0  God !  wilt  hear  my  vows, 

And  give  me  the  inheritance  of  those  who  fear  thy  name. 

6  0  prolong  the  life  of  the  king  ! 

May  his  years  extend  through  many  generations ! 

7  May  he  reign  for  ever  before  God  ! 

Grant  that  mercy  and  truth  may  preserve  him ! 

8  So  will  I  sing  praise  to  thy  name  for  ever ; 
I  will  daily  perform  my  vows. 


124  THE    PSALMS.  L^s.  lxu. 

PSALM  LXII. 

Trust  in  God  in  circumstances  of  distress. 
Fm'  the  leader  of  the  music  of  the  Jeduthunites.     A  psalm  of  David. 

1  Truly  my  soul  resteth  on  God  alone  ; 
From  him  cometh  my  deliverance  ! 

2  He  alone  is  my  rock  and  my  salvation  ; 

He  is  my  safeguard,  I  shall  not  wholly  fall ! 

3  How  long  w^ill  ye  continue  to  assault  a  single  man  ? 
How  long  will  ye  all  seek  to  destroy  me, 

Like  a  bending  wall,  or  a  tottering  fence  ? 

4  They  study  how  to  cast  me  down  from  my  eminence  ; 
They  delight  in  falsehood  ; 

They  bless  with  their  mouths,  but  in  their  hearts  they 
curse. 
6       My  soul,  rest  thou  on  God  alone, 
For  from  him  cometh  my  hope  ! 

6  He  alone  is  my  rock  and  my  salvation  ; 
He  is  my  safeguard,  —  I  shall  not  fall. 

7  From  God  cometh  my  help  and  my  glory : 
My  strong  rock,  my  refuge,  is  God. 

8  Trust  in  him  at  all  times,  ye  people  ! 
Pour  out  your  hearts  before  him  ! 
God  is  our  refuge  ! 

9  Truly  men  of  low  degree  are  vanity, 
And  men  of  high  degree  are  a  lie ; 
Placed  in  the  balance, 

They  are  all  lighter  than  vanity. 

10  Trust  not  in  extortion  ; 
Place  no  vain  hopes  in  rapine ! 

If  riches  increase,  set  not  your  heart  upon  them  ! 

11  Once  hath  God  promised,  twice  have  I  heard  it, 
That  power  beloiigeth  unto  God. 

12  To  thee  also,  O  Lord  !  belongeth  mercy ; 

For  thou  dost  render  to  every  man  according  to  his  work ! 


PS.  Lxm.]  THE    PSALMS.  125 


PSALM  LXni. 

Aspirations  after  God,  and  confidence  in  his  protection.     Supposed  to  have 
reference  to  the  circumstances  of  David  during  the  rebellion,  of  Absalom. 

A  psalm  of  David,  when  he  was  in  the  wilderness  of  Judah. 

1  O  God  !  thou  art  my  God  !  earnestly  do  I  seek  thee  ! 
My  soul  thirsteth,  my  flesh  longeth  for  thee, 

In  a  dry,  thirsty  land,  where  is  no  water  1 

2  Thus  I  look  toward  thee  in  thy  sanctuary, 
To  behold  thy  power  and  thy  glory  ! 

3  For  thy  loving-kindness  is  better  than  life  ; 
Therefore  my  lips  shall  praise  thee  ! 

4  Thus  will  I  bless  thee,  while  I  live ; 
In  thy  name  will  I  lift  up  my  hands  ! 

5  My  soul  shall  be  satisfied  as  with  marrow  and  fatness, 
And  with  joyful  lips  my  mouth  shall  praise  thee, 

6  When  I  think  of  thee  upon  my  bed, 

Ajid  meditate  on  thee  in  the  night-watches. 

7  For  thou  art  my  help, 

And  in  the  shadow  of  thy  wings  I  rejoice. 

8  My  soul  cleaveth  to  thee  ; 
Thy  right  hand  holdeth  me  up. 

9  While  they  who  seek  to  destroy  my  life 

Shall  themselves  go  down  into  the  depths  of  the  earth. 

10  They  shall  be  given  up  to  the  sword, 
And  be  a  j)ortion  for  jackals. 

11  But  the  king  shall  rejoice  in  God ; 

All  that  swear  by  him  shall  be  honored ; 
But  the  mouth  of  liars  shall  be  stopped. 


126  THE     PSALMS.  [ps.  lxiv.,  lxv. 


PSALM  LXIV. 

Prayer  for  protection  from  enemies.     Supposed  to  refer  to  Da\'id's  calum- 
niators in  the  court  of  Saul,  or  during  the  rebellion  of  Absalom. 

For  the  leader  of  the  music.     A  psalm  of  David. 

1  Hear  my  voice,  0  God  !  when  I  pray  ! 
Preserve  my  life  from  the  terrors  of  the  enemy ! 

2  Hide  me  from  the  assembly  of  the  wicked,  — 
From  the  brawling  crowd  of  evil-doers  ! 

3  For  like  a  sword  they  sharjjen  their  tongues, 
Like  arrows  they  aim  their  poisoned  words, 

4  To  shoot  in  secret  at  the  upright ; 
Suddenly  do  they  shoot  at  him  without  fear. 

5  They  prepare  themselves  for  an  evil  deed ; 
They  commune  of  laying  secret  snares : 

"  Who,"  say  they,  "  will  see  them  ?  " 

6  They  meditate  crimes  :    "  We  have  finished,"  say  they, 

"  our  plans  !  " 
The  heart  and  bosom  of  every  one  ot  them  are  deep. 

7  But  God  will  shoot  an  arrow  at  them ; 
Suddenly  shall  they  be  wounded. 

8  Thus  their  own  tongues  shall  bring  them  down ; 
All  who  see  them  will  flee  away. 

9  Then  will  all  men  stand  in  awe. 
And  declare  what  God  hath  done, 
And  attentively  consider  his  work. 

10  The  righteous  shall  rejoice,  and  trust  in  the  Lord  ; 
All  the  upright  in  heart  shall  glory. 


PSALM    LXV. 

Trust  in  the  power  and  goodness  of  God. 
For  the  leader  of  the  music.     A  psalm  of  David. 

1  To  thee  belongeth  trust,  to  thee  praise,  0  God  in  Zion ! 
And  to  thee  shall  the  vow  be  performed ! 

2  O  Thou  that  hearest  prayer  ! 
To  thee  shall  all  flesh  come ! 


rs.  Lxv.]  THE     PSALMS.  127 

3  My  iniquities  are  heavy  upon  me  ; 

But  thou  wilt  forgive  our  transgressions ! 

4  Happy  is  he  whom  thou  choosest, 

And  bringest  near  thee  to  dwell  in  thy  courts  ! 
May  we  be  satisfied  with  the  blessings  of  thy  house, 
Thy  holy  temple ! 

5  By  wonderful  deeds  dost  thou  answer  us  in  thy  goodness, 
O  God,  our  salvation  ! 

'Who  art  the  confidence  of  all  the  ends  of  the  earth, 
And  of  the  most  distant  seas  ! 

6  Thou  makest  fast  the  mountains  by  thy  power, 
Being  girded  with  strength  ! 

7  Thou  stillest  the  roar  of  the  sea, 
The  roar  of  its  waves, 

And  the  tumult  of  the  nations. 

8  They  who  dwell  in  the  ends  of  the  earth  are  awed  by  thy 

signs  ; 
Thou  makest  the  outgoings  of  the  morning  and  of  tlie 
evening  to  rejoice  ! 

9  Thou  visitest  the  earth  and  waterest  it ; 
Thou  eurichest  it  exceedingly  ; 

The  river  of  God  is  full  of  water. 
Thou  suppliest  the  earth  with  corn. 
When  thou  hast  thus  i^repared  it. 

10  Thou  waterest  its  furrows, 
And  breakest  down  its  ridges  ; 
Thou  makest  it  soft  with  showers, 
And  blessest  its  increase. 

11  Thou  crownest  the  year  with  thy  goodness ; 
Thy  footsteps  drop  iruitfulness  ; 

12  They  drop  it  upon  the  pastures  of  the  wUderness, 
And  the  hills  are  girded  with  gladness. 

13  The  pastures  are  clothed  with  flocks, 
And  the  valleys  are  covered  with  com ; 
They  shout,  yea,  they  sing  for  joy. 


128  THE     PSALMS.  [ps.  lxvi. 

PSALM   LXVI. 

Thanksgiving  to  God  after  deliverance  from  great  distress. 
For  the  leader  of  the  music.    A  psalm, 

1  Shout  joyfully  unto  God,  all  ye  lands  ! 

2  Sing  ye  the  honor  of  his  name  ; 
Make  his  praise  glorious  ! 

3  Say  unto  God,  How  terrible  are  thy  doings ! 

Through  the  greatness  of  thy  power  thine  enemies  are 
suppliants  to  thee  ! 

4  Let  all  the  earth  worship  thee  ; 

Let  it  sing  praise  to  thee,  let  it  sing  praise  to  thy  name  ! 

[Pause.] 
6       Come,  behold  the  works  of  God  ! 

How  terrible  his  doino;s  amons^  the  sons  of  men  ! 

6  He  turned  the  sea  into  dry  land ; 
They  went  through  the  deep,  on  foot ; 
Then  we  rejoiced  in  him. 

7  By  his  power  he  ruleth  for  ever ; 
His  eyes  are  fixed  upon  the  nations  ; 

Let  not  the  rebellious  exalt  themselves  !  [Pause."] 

8  O  bless  our  God,  ye  nations, 

And  make  the  voice  of  liis  praise  to  be  heard ! 

9  It  is  he  who  preserveth  our  lives, 
And  suffereth  not  our  feet  to  stumble. 

10  Thou  hast,  indeed,  proved  us,  0  God ! 
Thou  hast  tried  us  as  silver  is  tried. 

11  Thou  })rouglitest  us  into  a  snare. 

And  didst  lay  a  heavy  burden  upon  our  backs  ; 

12  Thou  didst  cause  men  to  ride  upon  our  heads, 
And  we  have  gone  through  fire  and  water : 

But  thou  hast  brought  us  to  a  place  of  abundance. 

13  I  will  go  into  thy  house  with  burnt-ofierings ; 
I  will  pay  thee  my  vows,  — 

14  The  vows  which  my  lips  uttered, 
Which  my  mouth  promised  in  my  trouble. 

16  Burnt  sacrifices  of  fatlings  will  I  off'er  to  thee  with  the 
fat  of  rams  ; 
Bullocks,  with  he-goats,  will  I  sacrifice  to  thee.    [Pause.] 


PS.  Lxvn.]  THE    PSALMS.  129 

16  Come  and  hear,  all  ye  wlio  fear  God, 
And  I  will  relate  what  he  hath  done  for  me ! 

17  I  called  upon  him  with  my  mouth, 
And  praise  is  now  upon  my  tongue. 

18  If  I  had  meditated  wickedness  in  my  heart, 
The  Lord  would  not  have  heard  me  : 

19  But  surely  God  hath  heard  me  ; 

He  hath  had  regard  to  the  voice  of  my  supplication. 

20  Blessed  be  God,  who  did  not  reject  my  prayer, 
Nor  withhold  his  mercy  from  me  ! 


PSALM  LXVn. 

A  hymn  of  praise. 
For  the  leader  of  the  music.    To  be  sung  on  stringed  instruments.    A  psalm. 

1  O  God  !  be  merciful  to  us,  and  bless  us, 

And  cause  thy  face  to  shine  upon  us !  [Pause.] 

2  That  thy  doings  may  be  known  on  earth. 
And  thy  saving  power  to  all  the  nations. 

3  Let  the  nations  praise  thee,  0  God  ! 
Yea,  let  all  the  nations  praise  thee ! 

4  Let  all  the  nations  be  glad,  and  shout  for  joy  ! 
For  justly  dost  thou  judge  the  people, 

And  govern  the  nations  on  the  earth. 
6  Let  the  nations  praise  thee,  O  God  ! 
Yea,  let  all  the  nations  praise  thee  ! 

6  For  the  earth  hath  yielded  her  increase. 
And  God,  our  God,  hath  blessed  us. 

7  May  God  continue  to  bless  us. 

And  may  all  the  ends  of  the  earth  fear  him ! 


130  THE    PSALMS.  [ps.  lxvih. 

PSALM  LXVIII. 

A  triumphal  ode,  on  the  occasion  of  the  removal  of  the  ark  to  Mount  Zion. 
For  the  leader  of  the  music.     A  psalm  of  David. 

1  Let  God  arise,  and  his  enemies  are  scattered, 
And  they  who  hate  him  flee  before  him  ! 

2  As  smoke  is  dispersed,  so  thou  dispersest  them ; 
As  wax  melteth  before  the  fire, 

So  perish  the  wicked  before  the  face  of  God. 

3  But  tlie  righteous  are  ghid  and  rejoice  in  his  presence, 
Yea,  they  exult  exceedingly. 

4  Sing  unto  God  ;  sing  praises  to  his  name  ! 
Prepare  a  way  for  him  who  rideth  through  the  desert ! 
Jehovah  is  his  name  ;  be  joyful  in  his  presence  ! 

6  The  father  of  the  fatherless,  and  the  protector    of  the 
widow, 
Is  God  in  his  holy  habitation. 

6  God  causeth  the  forsaken  to  dwell  in  houses  ; 

He  leadeth  forth  to  prosperity  them  that  are  bound ; 
But  the  rebellious  shall  dwell  in  a  barren  land. 

7  O  God  !  when  thou  didst  go  before  thy  people, 
When  thou  didst  march  through  the  wilderness,      [Pause.] 

8  The  earth  quaked,  and  the  heavens  dropped  at  the  pres- 

ence of  God  ; 
This  Sinai  trembled  at  the  presence  of  God,  the  God  of 
Israel. 

9  Thou,  O  God  !  didst  send  a  plentiful  rain  ; 
Thou  didst  strengthen  thy  wearied  inheritance. 

10  Thy  people  established  themselves  in  the  land ; 

Thou,  O  God !  in  thy  goodness,  didst  prepare  it  for  the 
needy  ! 

11  The  Lord  gave  the  song  of  victory 

Of  the  maidens  publishing  glad  tidings  to  the  mighty  host. 

12  "  The  kings  with  their  armies  have  fled,  — have  fled ! 
And  the  matron  at  home  divideth  the  spoil. 

13  Truly  ye  may  repose  yourselves  in  the  stalls, 
Like  the  wings  of  a  dove  covered  with  silver. 
And  her  feathers  with  shining  gold." 


PS.  Lxvm.]  THE     PSALMS.  131 

14  When  tlie  Most  High  destroyed  the  kings  in  the  land, 
It  was  white  [with  their  bones]  like  Salmon. 

15  Ye  lofty  hills,  ye  hills  of  Bashan, 

Ye  many-to^Dped  hills,  ye  hills  of  Bashan, 

16  Why  frown  ye,  ye  many-topped  hills, 

At  the  hill  in  which  God  is  pleased  to  dwell, 
In  which  Jehovah  will  dwell  for  ever  ? 

17  The  chariots  of  God  are  myriads,  yea,  thousands  of 

thousands ; 
The  Lord  is  in  the  midst  of  them,  as  upon  Sinai,  in  the 
sanctuary. 

18  Thou  hast  ascended  on  high, 

Thou  hast  led  captive  the  vanquished. 
Thou  hast  deceived  gifts  among  men. 
Even  the   rebellious,  that   here   thou   mightst   dwell,  O 
Lord  God! 

19  Praised  be  the  Lord  daily  ! 

When  we  are  heavy-laden,  the  Mighty  One  is  our  help. 

20  Our  God  is  a  God  of  salvation  ; 

From  the  Lord  Jehovah  cometh  deliverance  from  death. 

21  But  God  smiteth  the  head  of  his  enemies, 

Even  the  hairy  crowns  of  those  who  go  on  in  their  ini- 
quity. 

22  "  I  will  bring  them  back,"  saith  the  Lord,  "  from  Bashan ; 
I  will  bring  them  back  from  the  deep  sea ; 

23  That  thy  foot  may  be  dipped  in  their  blood. 

That  thy  dogs  may  drink  the  blood  of  thine  enemies." 

24  We  have  seen  thy  procession,  O  God ! 

The  procession  of  my  God,  my  king,  to  his  sanctuary  ! 
23  The  singers  go  before,  the  minstrels  follow, 
Amidst  damsels  playing  on  timbrels. 

26  Praise  ye  God  in  your  assemblies ; 

Praise  the  Lord,  all  ye  from  the  fountain  of  Israel ! 

27  Here  is  Benjamin,  the  youngest,  and  his  leaders  ; 
The  chiefs  of  Judah,  and  their  band  ; 

The  chiefs  of  Zebulon,  and  the  chiefs  of  Naphtali. 

28  Thy  God  has  ordained  thy  strength,  [O  Israel !] 
Show  forth  thy  might,  O  God !  thou  who  hast  wrought 

for  us  ! 

29  Because  of  thy  temple  in  Jerusalem 
Shall  kings  bring  presents  to  thee. 


132  THE     PSALMS.  [ps.  lxix. 

30  Rebuke  the  wild  beast  of  tbe  reeds, 

The  multitude  of  bulls  with  the  calves  of  the  nations, 
So  that  they  shall  cast  themselves  down  with  masses  of 

silver ; 
Scatter  thou  the  nations  that  delight  in  war ! 

31  Princes  shall  come  out  of  Egypt ; 

Ethiopia  shall  haste  with  outstretched  hands  to  God. 

32  Ye  kingdoms  of  the  earth,  sing  unto  God ; 
Sing  praises  to  Jehovah  ; 

33  To  him  who  rideth  upon  the  ancient  heaven  of  heavens  I 
Behold,  he  uttereth  his  voice,  his  mighty  voice  ! 

34  Give  glory  to  God, 

Whose  majesty  is  in  Israel,  and  whose  might  is  in  the 
clouds  ! 

35  Terrible  art  thou,  0  God  !  from  thy  sanctuary ! 

The  God  of  Israel  giveth  strength  and  power  to  his  people. 
Praised  be  God ! 


PSALM   LXIX. 

Prayer  for  aid  against  enemies.    Hope  of  deliverance,  and  of  return  from 

exile. 

For  the  leader  of  the  7nus{c.       Upon  the  Shoshannim.      A  psalm  of  David, 

1  Save  me,  O  God  ! 

For  the  waters  press  in  to  my  very  life  ! 

2  I  sink  in  deep  mire,  where  is  no  standing ; 

I  have  come  into  deep  waters,  and  the  waves  flow  over  me. 

3  I  ^m  weary  with  crying ;  my  throat  is  parched ; 
Mine  eyes  are  wasted,  while  I  wait  for  my  God. 

4  IMore  numerous  than  the  hairs  of  my  head  are  they  who 

hate  me  without  reason  ; 

]\Iighty  are  they  who  seek  to  destroy  me,  being  my  ene- 
mies without  cause : 

I  must  restore  what  I  took  not  away. 

5  O  God !  thou  knowest  my  offences, 
And  my  sins  are  not  hidden  from  thee ! 

6  Let  not  them  that  trust  in  thee  through  me  be  put  to  shame, 
O  Lord  Jehovah,  God  of  hosts  ! 

Let  not  them  that  seek  tliee  tlu'ough  me  be  confounded, 
O  God  of  Israel ! 


PS.  Lxix.]  THE     PSALMS.  133 

7  For  on  account  of  thee  do  I  suffer  reproach, 
And  shame  covereth  my  face  ! 

8  I  am  become  a  stranger  to  my  brothers ; 
Yea,  an  alien  to  my  mother's  sons. 

9  For  zeal  for  thy  house  consumeth  me, 

And  the  reproaches  of  them  that  reproach  thee  fall  upon  me. 

10  When  I  weep  and  fast, 
That  is  made  my  reproach ; 

11  When  I  clothe  myself  in  sackcloth, 
Then  I  become  their  by-word. 

12  They  who  sit  in  the  gate  speak  against  me. 
And  I  am  become  the  song  of  drunkards. 

13  Yet  will  I  address  my  prayer  to  thee,  O  Lord  I 

May  it  be  in  an  acceptable  time  according  to  thy  great 

goodness  ! 
Hear,  0  God  !  and  afford  me  thy  sure  help  ! 

14  Save  me  from  the  mire,  and  let  me  not  sink ; 

May  I  be  delivered  from  my  enemies,  —  from  the  deep 
waters  ! 

15  Let  not  the  water-flood  overflow  me  ; 
Let  not  the  deep  swallow  me  up. 

And  let  not  the  pit  close  her  mouth  upon  me  ! 
IG  Hear  me,  0  Lord  !  since  great  is  thy  loving-kindness ; 
According  to  the  abundance  of  thy  tender  mercies  look 
upon  me ! 

17  Hide  not  thy  face  from  thy  servant ;         ^ 

I  am  greatly  distressed,  O  make  haste  to  mine  aid ! 

18  Draw  near  to  me,  and  redeem  my  life  ; 
Deliver  me  because  of  my  enemies  ! 

19  Thou  knowest  my  reproach,  and  dishonor,  and  shame  ; 
All  my  adversaries  are  in  thy  view  ! 

20  Reproach  hath  broken  my  heart,  and  I  am  full  of  heavi- 

ness ; 
I  look  for  pity,  but  there  is  none  ; 
For  comforters,  but  find  none. 

21  For  my  food  they  give  me  gall. 

And  in  my  thirst  they  give  me  vinegar  to  drink. 

22  May  their  table  be  to  them  a  snare  ; 

May  it  be  a  trap  to  them,  while  they  are  at  ease ! 

23  May  their  eyes  be  darkened,  that  they  may  not  see  ; 
And  cause  their  loins  continually  to  shake ! 


134  THE     PSALMS.  [ps.  ucx. 

24  Pour  out  upon  tliem  thine  indignation, 

And  may  the  heat  of  thine  anger  overtake  them ! 

25  Let  their  habitation  be  desolate, 
And  let  none  dwell  in  their  tents  ! 

26  For  they  persecute  those  whom  thou  hast  smitten, 
And  talk  of  the  pain  of  those  whom  thou  hast  wounded. 

27  Add  iniquity  to  their  iniquity, 

And  let  them  never  come  into  thy  favor  ! 

28  Let  them  be  blotted  out  of  the  book  of  the  living ; 
Let  not  their  names  be  written  with  the  righteous ! 

29  But  I  am  poor,  and  sorrowfiil : 

May  thine  aid,  O  God  !  set  me  on  high ! 

30  Then  I  will  praise  the  name  of  God  in  a  song ; 
I  will  give  glory  to  him  with  thanksgiving. 

31  More  pleasing  shall  this  be  to  the  Lord 
Than  a  full-horned  and  full-hoofed  bullock. 

32  The  afflicted  shall  see,  and  rejoice ; 

The  hearts  of  them  that  fear  God  shall  be  revived. 

33  For  the  Lord  heareth  the  poor. 

And  despiseth  not  his  people  in  their  bonds. 

34  Let  the  heaven  and  the  earth  praise  him ; 
The  sea,  and  all  that  move  therein ! 

35  For  God  will  save  Zion,  and  will  build  the  cities  of  Judah, 
That  they  may  dwell  therein,  and  possess  it. 

36  Yea,  the  posterity  of  his  servants  shall  possess  it, 
And  they  that  love  him  shall  dwell  therein. 


PSALM  LXX. 

This  psalm  is  a  repetition  of  the  last  five  verses  of  the  fortieth  psahn,  with 
some  slight  variations. 

For  the  leader  of  the  music.    A  psalm  of  David,  for  remembrance. 

1  Make  haste,  0  God  !  to  deliver  me, 
O  Lord  !  come  speedily  to  mine  aid  ! 

2  May  they  all  be  confounded,  and  covered  with  shame, 
Who  seek  to  take  my  life  ! 

May  tliey  be  driven  back  with  disgrace 
Who  desire  to  do  me  injury  ! 


PS.  Lxxi.]  THE     PSALMS.  135 

3  May  they  be  turned  back  with  shame 
Who  cry  out  to  me,  "  Aha  !  aha  !  " 

4  But  let  all  who  seek  thee  be  glad  and  rejoice  in  thee  ! 
Let  them  that  love  thy  protection  ever  say, 

"  May  God  be  praised  !  " 
6  But  I  am  poor  and  needy  ; 
O  God  !  hasten  to  mine  aid ! 
Thou  art  my  help  and  my  deliverer, 
O  Lord  !  make  no  delay  ! 


PSALM   LXXI. 

Prayer  for  assistance  against  enemies,  and  hope  of  deliverance.  Commonly 
supposed  to  have  been  composed  by  David  in  his  old  age,  during  the 
rebellion  of  Absalom. 

1  In  thee,  0  Lord  !  do  I  put  my  trust! 
Let  me  never  be  put  to  shame  ! 

2  In  thy  goodness  deliver  and  rescue  me ; 
Incline  thine  ear  to  me,  and  save  me ! 

3  Be  thou  the  rock  of  my  abode,  where  I  may  continually 

resort  I 
Thou  hast  granted  me  deliverance ; 
For  thou  art  my  rock  and  my  fortress  ! 

4  Save  me,  O  my  God !  from  the  hand  of  the  wicked,  — 
From  the  hand  of  the  unjust  and  cruel ! 

5  For  thou  art  my  hope,  0  Lord  Jehovah ! 
Thou  hast  been  my  trust  from  my  youth  ! 

6  Upon  thee  have  I  leaned  from  my  birth  ; 

From  my  earliest  breath  thou  hast  been  my  support ; 
My  song  hath  been  continually  of  thee  ! 

7  I  am  a  wonder  to  many, 
But  thou  art  my  strong  refuge. 

8  Let  my  mouth  be  filled  with  thy  praise ; 
Yea,  all  the  day  long,  with  thy  glory. 

9  Cast  me  not  off  in  mine  old  age  ; 
Forsake  me  not,  when  my  strength  faileth  ! 

10  For  my  enemies  speak  against  me, 

And  they  who  lay  wait  for  my  life  consult  together : 

11  "  God,"  say  they,  "  hath  forsaken  him ; 

Pursue  and  seize  him  ;  for  he  hath  none  to  deliver  him!  " 


136  THE     PSALMS.  [ps.  lxxi 

12  0  God  !  be  not  far  from  me  ! 

Come  speedily  to  mine  aid,  O  my  God ! 

13  Let  them  perish  with  shame  who  are  my  enemies ; 

Let  them  be  covered  with  contemj)t  and  dishonor  who 
seek  my  hurt ! 

14  But  I  will  hope  continually  ; 

I  shall  yet  praise  thee  more  and  more. 

15  My  mouth  shall  speak  of  thy  goodness^ — 
Of  thy  sure  protection  all  the  day  long ; 

For  thy  mercies  are  more  than  I  can  number. 

16  I  will  celebrate  thy  mighty  deeds,  O  Lord  Jehovah ! 
I  will  make  mention  of  thy  goodness,  of  thine  only ! 

17  O  God  !  thou  hast  taught  me  from  my  youth, 
And  thus  far  have  I  declared  thy  wondrous  deeds  ; 

18  And  now,  when  I  am  old  and  gray-headed, 
O  God  !  forsake  me  not. 

Until  I  make  known  thine  arm  to  the  next  generation,  — 
Thy  mighty  power  to  all  that  are  to  come  ! 

19  For  thy  goodness,  O  God  !  reacheth  to  the  heavens  ; 
Wonderful  things  doest  thou  ! 

O  God  !  who  is  like  unto  thee  ? 

20  Thou  hast  suffered  us  to  see  great  and  grievous  troubles  ; 
Thou  wilt  again  give  us  life, 

And  wilt  bring  us  back  from  the  depths  of  the  earth ! 

21  Thou  wilt  increase  my  greatness  ; 
Thou  wilt  again  comfort  me  ! 

22  Then  will  I  praise  thee  with  the  psaltery ; 
Even  thy  fiithfulncss,  0  my  God ! 

To  thee  will  1  sing  with  the  harp, 
O  Holy  One  of  Israel ! 

23  My  lips  shall  rejoice,  when  I  sing  to  thee ; 

And  ni}^  soul,  which  thou  hast  redeemed  from  death ; 

24  My  tongue  also  shall  continually  sj)eak  of  thy  righteous- 

ness : 
For  all  who  seek  my  hurt  are  brought  to  shame  and  con- 
founded. 


PS.  Lxxii.]  THE     PSALMS.  137 


PSALM  LXXII. 

Prayer  for  a  righteous  and  prosperous  reign  for  a  king.  The  Hebrew  title 
of  this  psalm  is  ambiguous,  admitting  of  the  translation  Of  or  For  Solo- 
mon. It  is,  perhaps,  most  probable  that  it  was  prefixed  by  some  one  who 
supposed  Solomon  to  be  the  subject,  rather  than  tlie  author,  of  the  psalm. 

For  Solomon. 

1  To  the  king,  O  God  !  give  thy  justice, 
And  to  the  son  of  a  king  thy  righteousness  ! 

2  Yea !  he  shall  judge  thy  people  with  equity, 
And  thine  oppressed  ones  with  justice. 

3  For  the  mountains  shall  bring  forth  peace  to  the  people, 
And  the  hills,  through  righteousness. 

4  He  shall  defend  the  oppressed  of  the  people ; 
He  shall  save  the  needy, 

And  break  in  pieces  the  oppressor. 

5  They  shall  fear  thee  as  long  as  the  sun  and  moon  shall 

endure, 
From  generation  to  generation. 

6  He  shall  be  like  rain  descending  on  the  mown  field,  — 
Like  showers  which  water  the  earth. 

7  In  his  days  shall  the  righteous  flourish. 

And  great  shall  be  their  prosperity,  as  long  as  the  moon 
shall  endure. 

8  He  shall  have  dominion  from  sea  to  sea, 
And  from  the  river  to  the  ends  of  the  earth. 

9  They  that  dwell  in  the  desert  shall  bow  before  him, 
And  his  enemies  shall  lick  the  dust. 

10  The  kings  of  Tarshish  and  of  the  isles  shall  bring  presents ; 
The  kings  of  Sheba  and  Seba  shall  offer  gifts  ; 

11  Yea,  all  kings  shall  fall  down  before  him ; 
All  nations  shall  serve  him. 

12  For  he  shall  deliver  the  poor  who  crieth  for  aid, 
And  the  oppressed  who  hath  no  helper. 

13  He  shall  spare  the  weak  and  needy, 
And  save  the  lives  of  the  poor. 

14  He  shall  redeem  them  from  deceit  and  violence, 
And  theu'  blood  shall  be  precious  in  his  sight. 


138  THE    PSALMS.  [ps.  lxxii. 

15  He  shall  prosper,  and  to  liim  shall  be  given  of  the  gold 

of  Sheba ; 
Prayer  also  shall  be  made  fbr  him  continually, 
And  daily  shall  he  be  praised. 

16  There  shall  be  an  abundance  of  corn  in  the  land ; 

Its  fruit  shall  shake  like  Lebanon,  even  on  the  tops  of  the 

mountains  ; 
And  they  of  the  cities  shall  flourish  as  the  grass  of  the 

earth. 

17  His  name  shall  endure  for  ever  ; 

His  name  shall  be  continued  as  long  as  the  sun. 
By  him  shall  men  bless  themselves ; 
All  nations  shall  call  him  blessed. 

18  Praised  he  God,  Jehovah,  the  God  of  Israel, 
Who  alone  doeth  wonderful  things  ! 

19  Praised  he  his  glorious  name  for  ever  ! 

May  his  glory  fill  the  whole  earth!    Amen,,  Amen  ! 

20  Here  end  the  psalms  of  David,  the  son  of  Jesse, 


BOOK  in. 


PSALM  LXXin. 

A  meditation  on  the  "ways  of  Providence  in  the  distribution  of  happiness  and 
misery,  or  in  appointing  the  condition  of  the  wicked  and  of  the  righteous. 
The  subject  is  similar  to  that  of  Ps.  xxxvii.,  xxxix.,  and  xlix.,  and  of  the 
book  of  Job. 

A  psalm  of  Asaph. 

1  Trult  God  is  good  to  Israel,  — 
To  those  who  are  pure  in  heart. 

2  Yet  my  feet  almost  gave  way; 
My  steps  had  well  nigh  slipped : 

3  For  I  was  envious  of  the  proud, 

When  I  saw  the  prosperity  of  the  wicked. 

4  For  they  have  no  pains  even  to  their  death  ; 
Their  bodies  are  in  full  health. 

6  They  have  not  the  woes  of  other  men. 
Neither  are  they  smitten  like  other  men. 

6  Therefore  pride  encircleth  their  neck  as  a  collar ; 
Violence  covereth  them  as  a  garment. 

7  From  their  bosom  issueth  their  iniquity ; 
The  designs  of  their  hearts  burst  forth. 

8  They  mock,  and  speak  of  malicious  oppression ; 
Their  words  are  haughty ; 

9  They  stretch  forth  their  mouth  to  the  heavens, 
And  their  tongue  goeth  through  the  earth ; 

10  Therefore  his  people  walk  in  their  ways, 
And  there  drink  from  full  fountains. 

11  And  they  say,  "  How  doth  God  know  ? 

How  can  there  be  knowledge  with  the  Most  High  ?  *' 

12  Behold  these  are  the  ungodly ! 

Yet  they  are  ever  prosperous  ;  they  heap  up  riches. 

[139] 


140  THE    PSALMS.  [ps.  lxxhi. 

13  Verily  I  have  cleansed  my  heart  in  vain  ; 

In  vain  have  I  washed  my  hands  in  innocence. 

14  For  every  day  have  I  been  smitten  ; 
Every  morn  have  I  been  chastened. 

15  If  I  should  resolve  to  speak  like  them, 

Surely  I   should   be   treacherous    to   the   family  of  thy 
cliildren. 

16  So,  when  I  studied  to  know  this, 
It  was  painful  to  my  eyes  ; 

17  Until  I  went  into  the  sanctuaries  of  God, 
And  considered  what  was  their  end. 

18  Behold  !  thou  hast  set  them  on  slij^pery  places  ; 
Thou  castes t  them  down  into  unseen  pits. 

19  How  are  they  brought  to  desolation  in  a  moment, 
And  utterly  consumed  with  sudden  destruction  ! 

20  As  a  dream  when  one  awaketh, 

Thou,  O  Lord !  when  thou  awakest,  wilt  make  their  vain 
show  a  derision. 

21  When  my  heart  was  vexed 
And  I  was  pierced  in  my  reins, 

22  Then  was  I  stupid  and  without  understanding ; 
I  was  like  one  of  the  brutes  before  thee. 

23  Yet  am  I  ever  under  thy  care  ; 

By  my  right  hand  thou  dost  hold  me  up. 

24  Thou  wilt  guide  me  with  thy  counsel, 
And  at  last  receive  me  in  glory. 

25  Whom  have  I  in  heaven  but  thee. 

And  whom  on  earth  do  I  love  in  comparison  with  thee  ? 

26  Though  my  flesh  and  my  heart  fail, 

God  is  the  strength  of  my  heart,  and  my  portion  for  ever. 

27  For,  lo  !  they  who  are  far  from  thee  perish  ; 

Thou  destroyest  all  who  estrange  themselves  from  thee. 

28  But  it  is  good  for  me  to  draw  near  to  God ; 
I  put  my  trust  in  the  Lord  Jehovah, 

That  I  may  declare  all  thy  works.  \ 


PS.  Lxxiv.l  THE    PSALMS.  141 


PSALM  LXXIV. 

Prayer  on  account  of  the  desolation  of  the  temple,  and  other  grievous  afflic- 
tions of  the  Hebrew  nation. 

A  psalm  of  Asaph. 

1  O  God  !  why  hast  thou  cast  us  off  for  ever  ? 

Why  doth  thine  anger  smoke  against  the  flock  of  thy 
pasture  ? 

2  Remember  the  people  which  thou  didst  purchase  of  old ; 
Thine  own  inheritance,  which  thou  didst  redeem ; 
That  Mount  Zion,  where  thou  once  didst  dwell ! 

3  Hasten  thy  steps  to  those  utter  desolations ! 

Every  thing  in  the  sanctuary  hath  the  enemy  abused ! 

4  Thine  enemies  roar  in  the  place  of  thine  assemblies ; 
Their  own  symbols  have  they  set  up  for  signs. 

5  They  appear  like  those  who  raise  the  axe  against  a  thicket ; 

6  They  have  broken  down"  the  carved  work  of  thy  temple 

with  axes  and  hammers  ; 

7  They  have  cast  fire  into  thy  sanctuary ; 

They  have  profaned,  and  cast  to  the  ground,  the  dwelling- 
place  of  thy  name. 

8  They  said  in  their  hearts,  "  Let  us  destroy  them  all  to- 

gether ! " 
They  have  burned  all  God's  places  of  assembly  in  the  land. 

9  We  no  longer  see  our  signs ; 
There  is  no  prophet  among  us, 

Nor  any  one  that  knoweth  how  long  this  desolation  shall 
endure. 

10  How  long,  0  God  !  shall  the  adversary  revile? 
Shall  the  enemy  blaspheme  thy  name  for  ever  ? 

11  Why  withdrawest  thou  thy  hand,  even  thy  right  hand  ? 
Take  it  from  thy  bosom,  and  destroy ! 

12  Yet  God  was  our  king  of  old. 

Working  salvation  in  the  midst  of  the  earth. 

13  Thou  didst  divide  the  sea  by  thy  power ; 

Thou  didst  crush  the  heads  of  the  sea-monsters  in  the 
waters. 

14  Thou  didst  break  in  pieces  the  head  of  the  crocodile ; 
Thou  gavest  him  for  food  to  the  inhabitants  of  the  desert. 


142  THE     PSALMS.  [ps.  lxxv 

15  Thou  didst  cleave  forth  the  fountain  and  the  stream ; 
Thou  didst  dry  up  perennial  rivers. 

16  Thine  is  the  day,  and  thine  the  night ; 
Thou  didst  prepare  the  light  and  the  sun. 

17  Thou  didst  establish  all  the  boundaries  of  the  earth ; 
Thou  didst  make  summer  and  winter. 

18  O  remember  that  the  enemy  hath  reviled  Jehovah  ; 
That  an  imj)ious  peojDle  hath  blasphemed  thy  name  ! 

39  Give  not  up  the  life  of  thy  turtle-dove  to  the  wild  beast ; 
Forget  not  for  ever  thine  afflicted  people  ! 

20  Have  regard  to  thy  covenant ! 

For  all  the  dark  places  of  the  land  are  full  of  the  abodes 
of  cruelty. 

21  0  let  not  the  afflicted  go  away  ashamed  ! 
Let  the  poor  and  needy  praise  thy  name ! 

22  Arise,  O  God !  maintain  thy  cause ! 
Remember  how  the  impious  revileth  thee  daily  ! 

23  Forget  not  the  clamor  of  thine  adversaries,  — 

The  noise  of  thine  enemies,  which  continually  increaseth ! 


PSALM  LXXV. 

ThanksgiAnng  in  view  of  deliverance  from  enemies.  This  psalm  contains  no 
indication  of  the  time  of  its  composition,  except  that  it  resembles  those 
which  were  composed  in  the  later  ages  of  the  kingdom. 

For  the  leader  of  the  music.      To  the  tune  of  "  Do  not  destroy."     A  psalm 

of  Asaph. 

1  "We  give  thanks  to  thee,  0  God !  we  give  thanks  to  thee, 

and  near  is  thy  name  ; 
Men  shall  declare  thy  wondrous  deeds  ! 

2  "  Wlien  I  see  my  time, 
Then  will  I  judge  with  equity. 

3  The  earth  trembleth,  and  all  her  inhabitants  ; 
But  I  uphold  her  pillars." 

4  I  say  to  the  proud,  Behave  not  proudly ! 
To  the  wicked.  Lift  not  up  your  horn  ! 

5  Lift  not  up  your  horn  on  high, 
And  speak  not  with  a  stiff  neck  ! 


PS.  Lxxvi.]  THE     PSALMS.  143 

6  For  promotion  cometh  neither  from  the  east,  nor  from  the 

west,  nor  from  the  south  ; 

7  But  it  is  God  that  judge th  ; 

He  putteth  down  one,  and  setteth  up  another. 

8  For  in  the  hand  of  the  Lord  there  is  a  cup ; 
The  wine  is  foaming  and  full  of  spices, 
And  of  it  he  poureth  out ; 

Even  to  the  dregs  shall  all  the  wicked  of  the  earth  drink  it. 

9  Therefore  I  will  extol  him  for  ever ; 

I  will  sing  praise  to  the  God  of  Jacob. 
10       "  I  will  bring  down  all  the  power  of  the  wicked  ; 
But  the  righteous  shall  lift  up  their  heads." 


PSALM   LXXVL 

Thanksgiving  for  victory  over  powerful  enemies.    This  psalm  probably 
belongs  to  the  same  age  with  the  preceding. 

Fw  the  leader  of  the  music.      Upon  stringed  instruments.     A  psalm  of 

Asaph. 

1  In  Judah  is  God  known ; 
Great  is  his  name  in  Israel. 

2  In  Jerusalem  is  his  tabernacle. 
And  in  Zion  his  dwelling-place. 

3  There  brake  he  the  lightning  of  the  bow, 

The  shield,  the  sword,  and  all  the  weapons  of  battle. 

4  More  glorious  and  excellent  art  thou 
Than  those  mountains  of  robbers  ! 

5  Spoiled  are  the  stout-hearted  ; 
They  sank  into  their  sleep  ; 

The  hands  of  the  mighty  were  powerless. 

6  Before  thy  rebuke,  0  God  of  Jacob  ! 

Fell  chariot  and  horseman  into  a  deep  sleep ! 

7  Thou,  thou,  0  God  !  art  terrible  ! 

Who  can  stand  before  thee  in  thine  anger  ? 

8  Thou  didst  cause  judgment  to  be  heard  from  heaven ; 
The  earth  trembled  and  was  still, 

9  When  God  arose  to  judgment, 

To  save  all  the  oppressed  of  the  earth ! 


144  THE     PSALMS.  [ps.  lxxa^i. 

10  The  wrath  of  man  shall  praise  thee, 

When  thou  girdest  on  the  whole  of  thy  wrath  ! 

11  Make  and  j^erform  vows  to  Jehovah,  your  God ! 

Let  all  that  dwell  around  him.  bring  gifts  to  the  terrible  One, 

12  Who  casteth  down  the  pride  of  princes. 
Who  is  terrible  to  the  kings  of  the  earth  I 


PSALM   LXXVn. 

Prayer  in  a  season  of  great  public  calamity.     Consolation  and  hope  derived 
from  meditation  upon  former  favors  of  God  to  the  nation. 

For  the  leader  of  the  music  of  the  Jeduthunites.    A  psalm  of  Asaph, 

1  I  CALL  upon  God  ;  I  cry  aloud  for  help  ; 
I  call  upon  God,  that  he  would  hear  me  ! 

2  Li  the  day  of  my  trouble  I  seek  the  Lord ; 

In  the  night  is  my  hand  stretched  forth  continually ; 
My  soul  refuseth  to  be  comforted. 

3  I  remember  God,  and  am  disquieted ; 

I  think  of  him,  and  my  spirit  is  overwhelmed. 

4  Thou  keepest  mine  eyelids  from  closing  ; 
I  am  distressed,  so  that  I  cannot  speak  ! 

5  I  think  of  the  days  of  old,  — 
The  years  of  ancient  times. 

6  I  call  to  remembrance  my  songs  in  the  night ; 
I  meditate  in  my  heart, 

And  my  spirit  inquireth  : 

7  Will  the  Lord  be  angry  for  ever  ? 
Will  he  be  fovorable  no  more  ? 

8  Is  his  mercy  utterly  withdrawn  for  ever  ? 

Doth  his  promise  fail  from  generation  to  generation  ? 

9  Hath  God  forgotten  to  be  gracious  ? 
Hath  he  in  anger  shut  up  his  compassion  ? 

10  Then  I  say,  "  This  is  mine  affliction, 

A  change  in  the  right  hand  of  the  Most  High." 

11  I  remember  the  deeds  of  Jehovah ; 
I  think  of  thy  wonders  of  old. 

12  I  meditate  on  all  thy  works, 
And  talk  of  thy  doings. 


PS.  Lxxviii]  THE     PSALMS.  145 

13  Thy  ways,  O  God  !  are  holy  ! 
Who  so  great  a  god  as  our  God  ? 

14  Thou  art  a  God  who  doest  wonders  ; 

TIiou  hast  manifested  thy  power  among  the  nations. 

15  Witli  thy  strong  arm  thou  didst  redeem  thy  people,  — 
The  sons  of  Jacob  and  Josei^h. 

16  The  waters  saw  thee,  O  God ! 
The  waters  saw  thee,  and  feared, 
And  the  deep  trembled. 

17  The  clouds  poured  out  water, 
The  skies  sent  forth  thunder, 
And  thine  arrows  flew. 

18  Thy  thunder  roared  in  the  whirlwind ; 
Thy  lightning  illumined  the  world ; 
The  earth  trembled  and  shook. 

19  Thy  way  was  through  the  sea, 
And  thy  jDath  through  great  waters ; 
And  thy  footsteps  could  not  be  found. 

20  Thou  didst  lead  thy  people  like  a  flock, 
By  the  hands  of  Moses  and  Aaron. 


PSALM   LXXVin. 

Admonition  to  keep  God's  commandments,  drawn  from  his  former  dealings 
toward  the  nation  of  Israel. 

A  psalm  of  Asaph. 

1  Give  ear,  O  my  people,  to  my  instruction ! 
Incline  your  ears  to  the  words  of  my  mouth ! 

2  I  will  open  my  mouth  in  a  psalm ; 

I  will  utter  sayings  of  ancient  times.  * 

3  What  we  have  heard  and  learned,  •'^, 
And  our  fathers  have  told  us, 

4  We  will  not  hide  from  their  children ; 

Showing  to  the  generation  to  come  the  praises  of  Jehovah, 
His  might,  and  the  w^onders  he  hath  wrought. 
6       For  he  appointed  statutes  in  Jacob, 
And  established  a  law  in  Israel, 
Which  he  commanded  our  fathers 
To  make  known  to  their  children ; 


140  THE     PSALMS.  [ps.  lxxvih. 

6  So  that  the  generation  to  come  might  know  them  j 
The  children,  which  should  be  born,  and  rise  up, 
Who  should  declare  them  to  their  cliildren ; 

7  That  they  might  put  their  trust  in  God, 
And  not  forget  his  deeds, 

But  keep  his  commandments  ; 

8  And  might  not  be,  like  their  forefathers, 
A  stubborn  and  rebellious  generation,  — 

A  generation  whose  heart  was  not  fixed  upon  God, 
And  whose  spirit  was  not  steadfast  toward  the  Almighty. 

9  The  children  of  Ephraim  were  like  armed  bowmen, 
AVho  turn  their  backs  in  the  day  of  battle. 

10  They  kept  not  the  covenant  of  God, 
And  refused  to  walk  in  his  law ; 

11  And  forgot  his  mighty  deeds, 

And  the  wonders  he  had  shown  them. 

12  Marvellous  things  did  he  in  the  sight  of  their  fathers, 
In  the  land  of  Egypt,  in  the  field  of  Zoan. 

13  He  divided  the  sea,  and  caused  them  to  pass  through ; 
Yea,  he  made  the  waters  to  stand  as  a  heap. 

14  By  day  he  led  them  by  a  cloud, 
And  all  the  night  by  a  light  of  fire. 

15  He  clave  the  rocks  in  the  wilderness. 

And  gave  them  drink,  as  from  the  great  deep. 

16  From  the  rock  he  brought  flowing  streams. 
And  made  water  to  run  down  like  rivers. 

17  Yet  still  they  sinned  against  him, 

And  provoked  the  Most  High  in  the  desert. 

18  They  tempted  God  in  their  hearts. 
By  asking  food  for  their  delight. 

19  Yea,  they  spake  against  God,  and  said, 

"  Can  Grod  spread  a  table  in  the  wilderness  ? 

20  Behold  !  he  smote  the  rock,  and  the  water  flowed, 
And  streams  gushed  forth  : 

Is  he  also  able  to  give  bread  ? 

Can  he  provide  flesh  for  his  people  ?  " 

21  When,  therefore,  the  Lord  heard  this,  he  was  wroth: 
So  a  fire  was  kindled  against  Jacob, 

And  annfer  arose  as^ainst  Israel, 

22  Because  they  believed  not  in  God, 
And  trusted  not  in  his  aid. 


PS.  Lxxvni.]  THE     PSALMS,  147 

23  Yet  he  had  commanded  the  clouds  above, 
And  had  opened  the  doors  of  heaven  ; 

24  And  had  rained  down  upon  them  manna  for  food, 
And  had  given  them  the  corn  of  heaven. 

25  Every  one  ate  the  food  of  princes ; 
He  sent  them  bread  to  the  fulL 

26  Then  he  caused  a  strong  wind  to  blow  in  the  heavens. 
And  by  his  power  he  brought  a  south  wind ; 

27  He  rained  down  flesh  upon  them  as  dust, 
And  feathered  fowls  as  the  sand  of  the  sea. 

28  He  caused  them  to  fall  in  the  midst  of  their  camp, 
liound  about  their  habitations. 

29  So  they  did  eat,  and  were  filled ; 
For  he  gave  them  their  own  desire. 

30  Their  desire  was  not  yet  satisfied. 
And  their  meat  was  yet  in  their  mouths, 

31  When  the  wrath  of  God  came  upon  them. 
And  slew  their  strong  men, 

And  smote  down  the  chosen  men  of  Israel. 

32  For  all  this  they  sinned  still. 

And  put  no  trust  in  his  wondrous  works. 
B3  Therefore  he  consumed  their  days  in  vanity. 
And  their  years  in  sudden  destruction. 

34  When  he  slew  them,  they  sought  him ; 
They  returned,  and  sought  earnestly  for  God ; 

35  And  remembered  that  God  was  their  rock. 
And  the  Most  High  their  redeemer. 

36  But  they  only  flattered  him  with  their  mouths, 
And  spake  falsely  to  him  with  their  tongues. 

37  For  their  hearts  were  not  true  to  liim, 
Nor  were  they  steadfast  in  his  covenant. 

38  Yet,  being  full  of  compassion,  he  forgave  their  iniquity, 
And  w^ould  not  utterly  destroy  them ; 

Often  he  restrained  his  indignatioil. 
And  stirred  not  up  all  his  anger. 

39  He  remembered  that  they  were  but  flesh,  — 
A  breath,  that  passeth  and  cometh  not  back. 

40  How  often  did  they  provoke  him  in  the  wilderness ! 
How  often  did  they  anger  him  in  the  desert ! 

41  Again  and  again  they  tempted  God, 
And  offended  the  Holy  One  of  Israel. 


148  THE     PSALMS.  [ps.  lxxviu. 

42  They  remembered  not  his  hand, 

Nor  the  day  when  he  dehvered  them  from  the  enemy ; 

43  What  signs  he  had  wi:cught  in  Egypt, 
And  what  wonders  in  the  fields  of  Zoan. 

44  He  tnrned  their  rivers  into  blood, 

So  that  they  could  not  drink  of  their  streams. 

45  He  sent  amongst  them  flies,  which  devoured  them, 
And  frogs,  which  destroyed  them. 

46  He  gave  also  their  fruits  to  the  caterpillar, 
And  their  labor  to  the  locust. 

47  He  destroyed  their  vines  with  hail, 
And  their  sycamore-trees  with  frost. 

48  He  also  gave  up  their  cattle  to  hail. 
And  their  flocks  to  hot  thunderbolts. 

49  He  sent  against  them  the  fierceness  of  his  anger, 
Wrath,  indignation,  and  woe,  — 

A  host  of  angels  of  evil. 

50  He  made  a  way  for  his  anger, 
He  spared  them  not  from  death. 

But  gave  up  their  lives  to  the  pestilence. 

61  He  smote  all  the  firstborn  in  Egypt ; 

The  first-fruits  of  their  strength  in  the  tents  of  Ham. 

62  But  he  led  forth  his  own  people  like  sheep, 
And  guided  them  like  a  flock  in  the  wilderness. 

63  He  led  them  on  safely,  so  that  they  feared  not, 
"NYliile  the  sea  overwhelmed  their  enemies. 

64  He  brought  them  to  liis  own  sacred  border. 

Even  to  this  mountain  which  his  right  hand  had  gained. 

65  He  cast  out  the  nations  before  them,  [ance, 
And  divided  their  land  by  a  measuring-line,  as  an  inherit- 
And  caused  the  tribes  of  Israel  to  dwell  in  their  tents. 

66  Yet  they  tempted  and  provoked  God,  the  Most  High, 
And  kept  not  his  statutes  ; 

57  Like  their  fathers  they  were  faithless,  and  turned  back ; 
They  turned  aside,  like  a  deceitful  bow. 

68  They  provoked  his  anger  by  their  high  places, 
And  stirred  up  his  jealousy  by  their  graven  images, 

69  God  saw  this,  and  was  wroth. 
And  greatly  abhorred  Israel ; 

CO  So  that  he  forsook  the  habitation  at  Shiloh, 
The  tabernacle  where  he  dwelt  among  men, 


PS.  Lxxix.]  THE     PSALMS.  149 

61  And  delivered  his  strength  into  captivity, 
And  his  glory  into  the  hand  of  the  enemy. 

62  His  own  people  he  gave  up  to  the  sword, 
And  was  wroth  with  his  own  inheritance. 

63  Fire  consumed  tlieir  young  men, 

And  their  maidens  did  not  bewail  them. 

64  Their  priests  fell  by  the  sword, 

And  tlieir  widows  made  no  lamentation. 
63       But  at  length  the  Lord  awaked  as  from  sleep, 

As  a  hero  who  had  been  overpowered  by  wine  ; 
G6  He  smote  his  enemies,  and  drove  them  back. 

And  covered  them  with  everlasting  disgrace. 
67       Yet  he  rejected  the  tents  of  Joseph, 

And  chose  not  the  tribe  of  Ephraim  ; 
08  I>ut  chose  the  tiibe  of  Judah, 

Tlie  Mount  Zion  which  he  loved  ; 

69  Where  he  built,  like  the  heavens,  his  sanctuarj' ; 
Like  the  earth,  which  he  hath  established  for  ever. 

70  And  he  chose  David,  his  servant. 
And  took  him  from  the  shee23folds  ; 

71  From  tending  the  suckling  ewes  he  brought  Mm. 
To  feed  Jacob  his  people. 

And  Israel  his  inheritance. 

72  He  fed  them  with  an  upright  heart, 
And  guided  them  with  skilful  hands. 


PSALM   LXXIX. 

Lamentation  for  the  desolation  of  the  city  and  the  temple. 
A  psalm  of  Asaph. 

O  God  !  the  nations  have  come  into  thine  inheritance  ; 
They  have  polluted  thy  holy  temple  ; 
They  have  made  Jerusalem  a  heap  of  ruins  ! 
They  have  given  the  dead  bodies  of  thy  servants  to  be 

food  for  the  birds  of  heaven, 
The   flesh   of  thy  holy  ones  to  the  wild  beasts  of   the 

earth ! 
Their  blood  have  they  shed  like  water  around  Jerusalem, 
And  there  was  none  to  bury  them ! 


150  THE    PSALMS.  [rs.  lxxx. 

4  "We  have  become  the  reproach  of  our  neighbors,  — 
The  scorn  and  derision  of  those  around  us. 

5  How  long,  O  Lord  !  wilt  thou  be  angry  for  ever  ? 
How  long  shall  thy  jealousy  burn  like  fire  ? 

6  Pour  out  thy  wrath  on  the  nations  which  acknowledge 

thee  not, 
And  on  the  kingdoms  which  call  not  upon  thy  name  ! 

7  For  they  have  devoured  Jacob, 
And  laid  waste  his  dwelling-place. 

8  O  remember  not  against  us  former  iniquities ; 
Let  thy  tender  mercy  speedily  succor  us, 

9  For  we  are  brought  very  low  ! 

Help  us,  O   God  of  our  salvation!  for  the  honor  of  thy 

name  ; 
For  thy  name's  sake  save  us,  and  forgive  our  iniquities ! 

10  Why  should  the  nations  say,  "  Where  is  their  God  ?  " 
May  the  revenging  of  the  blood  of  thy  servants,  which 

hath  been  shed, 
Be  manifested  among  the  nations  before  our  eyes ! 

11  Let  the  cry  of  the  prisoner  come  before  thee  ! 
According  to  the  greatness  of  thy  power  preserve  those 

that  are  appointed  to  die  ! 

12  And  return  sevenfold  into  our  neighbors'  bosoms 

The   reproach    with  which   they  have   reproached  thee, 
O  Lord ! 

13  So  shall  we,  thy  people,  and  the  flock  of  thy  pasture, 
Give  thanks  to  tliee  for  ever, 

And  show  forth  thy  i^raise  to  all  generations. 

PSALM  LXXX. 

Prayer  for  deliverance  in  a  time  of  great  national  calamity. 

For  the  leader  of  the  music.       Upon  the  Shushan-Eduth.      A  psalm  of 

Asaph. 

1  Give  ear,  O  vShepherd  of  Israel ! 
Thou  who  leadest  Joseph  like  a  flock. 

Thou  who  sittest  between  the  cherubs,  shine  forth  ! 

2  Before  Ephraim  and  Benjamin  and  Manasseh,  stir  up  thy 

strength. 
And  come  and  save  us  ! 


PS.  Lxxx.]  THE    PSALMS.  151 

3  Bring  us  back,  O  God  ! 

Aud  cause,  tliy  face  to  shine,  that  we  may  be  saved ! 

4  O  Lord,  God  of  hosts ! 

How  long  wilt  thou  be  angry  against  the  prayer  of  thy 
people  ? 

5  For  thou  causest  them  to  eat  the  bread  of  tears, 
And  givest  them  tears  to  drink,  in  full  measure. 

6  Thou  hast  made  us  the  object  of  strife  to  our  neighbors, 
And  our  enemies  hold  us  in  derision. 

7  Bring  us  back,  O  God  of  hosts ! 

And  cause  thy  face  to  shine  that  we  may  be  saved ! 

8  Thou  didst  bring  a  vine  out  of  Egypt ; 
Thou  didst  expel  the  nations,  and  plant  it. 

9  Thou  didst  prei^are  a  place  for  it ; 

It  spread  its  roots,  and  filled  the  land. 

10  The  mountains  were  covered  with  its  shade, 
And  its  branches  were  like  the  cedars  of  God. 

11  It  sent  out  its  boughs  to  the  sea. 
And  its  branches  to  the  river. 

12  Why  hast  thou  now  broken  down  its  hedges, 
So  that  all  who  pass  by  do  pluck  from  it  ? 

13  The  boar  from  the  wood  doth  v/aste  it, 

And  the  wild  beast  of  the  forest  doth  devour  it. 

14  O  God  of  hosts  !  return,  we  beseech  thee, 
Look  down  from  heaven,  and  behold, 
And  have  regard  to  this  vine  ! 

15  Protect  what  thy  right  hand  planted ; 

The  branch  which  thou  madest  strong  for  thyself ! 

16  It  is  burnt  with  fire  ;  it  is  cut  down  ; 
Under  thy  rebuke  they  perish. 

17  IMay  thy  hand  be  over  the  man  of  thy  right  hand. 
The  man  whom  thou  madest  strong  for  thyself! 

18  So  will  we  no  more  turn  back  from  thee  : 
Revive  us,  and  upon  thy  name  alone  will  we  call ! 

19  Bring  us  back,  O  Lord,  God  of  hosts  I 

And  cause  thy  face  to  shine,  that  we  may  be  saved ! 


152  THE     PSALMS.  [rs.  lxxxi. 

PSALM   LXXXI. 

Exhortation  to  religious  obedience.  Adapted  to  the  celebration  of  the  feast 
of  Taberiintles,  or,  as  some  suppose,  of  the  Passover.  See  Levit.  xxiii. 
4,-&c.,  and33,  &c. 

For  the  leader  of  the  music.     On  the  Giitith.     A  psalm  of  Asaph. 

1  Sing  joyfully  to  God,  our  strength  ! 
Shout  with  gladness  to  the  God  of  Jacob  ! 

2  Raise  a  song,  and  strike  the  timbrel, 

The  sweet-sounding  harp,  and  the  psaltery ! 

3  Blow  the  trumpet  at  the  new  moon ; 

At  the  full  moon,  also,  on  our  festal  day  ! 

4  For  this  is  a  statute  for  Israel, 
A  law  of  the  God  of  Jacob ; 

5  He  appointed  it  as  a  memorial  in  Joseph, 
AYhen  he  went  out  of  the  land  of  Egypt, 
Where  he  heard  a  language  which  he  knew  not. 

6  "I  relieved  [said  he]  thy  shoulders  from  their  burden  ; 
Thy  hands  were  removed  from  the  hod. 

7  Thou  didst  call  in  trouble,  and  I  delivered  thee ; 
In  the  secret  place  of  thunder  I  answered  thee  ; 

I  proved  thee  at  the  waters  of  ^Meribah.  [Pause.] 

8  Hear,  O  my  people  !  and  I  will  admonish  thee  ! 
O  Israel !  that  thou  wouldst  hearken  to  me  ! 

9  Let  there  be  no  strange  god  within  thee, 
Nor  worship  thou  any  foreign  god  ! 

10  I,  Jehovah,  am  thy  God, 

Who  brought  thee  out  of  the  land  of  Egypt : 
Open  wide  thy  mouth,  and  I  will  fill  it ! 

11  But  my  people  would  not  listen  to  my  voice. 
And  Israel  Avould  not  hearken  to  me. 

12  So  I  gave  them  up  to  the  obstinacy  of  their  hearts, 
And  they  walked  according  to  their  own  devices. 

13  "  O  that  my  people  had  hearkened  to  me  ! 
That  Israel  had  walked  in  my  ways  ! 

14  Soon  would  I  have  brought  low  their  enemies. 

And  turned  my  hand  against  their  adversaries.  [them, 

15  The  haters  of  Jehovah  should  have  become  suppliants  to 
And  their  prosperity  should  have  endured  for  ever. 

16  With  the  finest  of  the  wheat  I  would  have  fed  them, 
And  with  honey  out  of  the  rock  would  I  have  satisfied 

them." 


PS.  Lxxxii.,  Lxxxm.]       THE    PSALMS.  153 


PSALM  LXXXn. 

Against  unjust  Jewish  magistrates;  or,  against  tjTannical  foreign  kings,  who 
oppressed  the  Jewish  nation. 

A  psalm  of  Asaph, 

1  God  standeth  in  God's  assembly, 
He  judgeth  in  the  midst  of  the  gods. 

2  "  How  long  will  ye  judge  unjustly, 

And  favor  the  cause  of  the  wicked  ?  [Pause.]] 

3  Defend  the  poor  and  the  fatherless  ; 

Do  justice  to  the  wretched  and  the  needy  ! 

4  Deliver  the  poor  and  the  destitute ; 
Save  them  from  the  hand  of  the  wicked ! 

n  They  are  without  knowledge  and  without  understanding ; 
They  walk  in  darkness: 
Therefore  all  the  foundations  of  the  land  are  shaken. 

6  I  have  said,  Ye  are  gods, 

And  all  of  you  children  of  the  Most  High ; 

7  But  ye  shall  die  like  men. 

And  fall  like  the  rest  of  the  princes." 

8  Arise,  O  God  !  judge  the  earth  ! 
For  all  the  nations  are  thy  j)ossession. 


PSALM   LXXXHL 


Prayer  against  the  enemies  of  the  Jewish  nation;  commonly  supposed  to 
have  been  composed  in  the  days  of  Jehoshaphat,  when  a  combination  of 
the  neighboring  kings  was  formed  against  Judah. 

A  psalm  of  Asaph. 

1  O  God  !  keep  not  silence  ! 

Hold  not  thy  peace,  and  be  not  still,  O  God ! 

2  For,  lo  !   thine  enemies  roar, 

And  they  who  hate  thee  lift  up  their  heads. 

3  For  they  form  secret  plots  against  thy  people, 
And  consult  toijfether  ai^ainst  thv  chosen  ones. 

7* 


154  THE     PSALMS.  [ps.  lxxxih. 

4  "  Come,"  say  tliej,  "  let  us  blot  tliem  out  from  the  num- 

ber of  the  nations, 
That  the  name  of  Israel  may  no  more  be  remembered  !  " 

5  With  one  consent  they  consult  together, 
Against  thee  do  they  form  a  league,  — 

6  The  tents  of  Edom  and  the  Ishmaelites, 
Of  Moab  and  the  Hagarenes, 

7  Gebal  and  Ammon  and  Amalek, 

The  Pliilistines,  with  the  inhabitants  of  Tyre. 

8  The  Assyrians  also  are  joined  with  them  ; 
They  lend  their  strength  to  the  children  of  Lot. 

9  Do  to  them  as  to  the  Midianites, 

As  to  Sisera,  as  to  Jabin  at  the  brook  Kison, 

10  Who  perished  at  Endor, 

And  were  trampled  like  dung  to  the  earth. 

11  Make  their  chiefs  like  Oreb  and  Zeeb  ; 

Yea,  all  their  princes  as  Zeba  and  Zalmunna ! 

12  Wlio  say,  "  Let  us  seize  on  God's  habitations  !  " 

13  Make  them,  O  my  God!  like  whirling  chaff; 
Like  stubble  before  the  wind  ! 

14  As  fire  consumeth  the  forest, 

And  as  flame  setteth  the  mountains  in  a  blaze, 

15  So  pursue  them  with  thy  tempest. 
And  terrify  them  with  thy  storm ! 

16  Cover  their  faces  with  shame. 

That  they  may  seek  thy  name,  0  Lord  !     . 

17  Let  them  be  confounded  ! 

Yea,  let  them  be  put  to  shame,  and  perish  ! 

18  That  tliey  may  know  that  thy  name  alone  is  Jehovah ; 
That  thou  art  the  Most  High  over  all  the  earth. 


PS.  Lxxxi  v.]  THEPSALMS.  155 

PSALM    LXXXIV. 

Aspirations  after  the  worship  of  God  in  the  sanctuary. 

For  the  leader  of  the  music.     On  the  Gittiih.        A  psalm  of  the  sons  oj 

Korah. 

1  Ho"W  lovely  are  thy  tabernacles,  0  Lord  of  hosts  ! 

2  My  soul  longetli,  yea,  fainteth,  for  the  courts  of  the  Lord  ; 
My  heart  and  my  flesh  cry  aloud  for  the  living  God. 

3  The  very  sparrow  findeth  an  abode, 

And  the  swallow  a  nest,  where  they  may  lay  their  young, 
By  thine  altars,  O  Lord  of  hosts, 
My  king  and  my  God  ! 

4  Happy  they  who  dwell  in  thy  house. 

Who  are  continually  praising  thee !  [Pause.] 

5  Happy  the  man  whose  glory  is  in  thee, 

In  whose  heart  are  the  ways  [to  Jerusalem]  ! 

6  Passing  through  the  valley  of  Baca,  they  make  it  a  fountain ; 
And  the  early  rain  covereth  it  with  blessings. 

7  They  go  on  from  strength  to  strength ; 

Every  one  of  them  appeareth  before  God  in  Zion. 

8  Hear  my  prayer,  O  Lord,  God  of  hosts  ! 

Give  ear,  0  God  of  Jacob  !  [Pause.] 

9  Look  down,  O  God !  our  shield. 

And  behold  the  face  of  thine  anointed  ! 

10  For  a  day  spent  in  thy  courts  is  better  than  a  thousand : 

I  would  rather  stand  on  the  threshold  of  the  house  of  my 

God, 
Than  dwell  in  the  tents  of  wickedness. 

11  For  the  Lord  God  is  a  sun  and  a  shield ; 
The  Lord  giveth  grace  and  glory ; 

No  good  thing  doth  he  withhold 
From  them  that  walk  uprightly. 

12  O  Lord  of  hosts  ! 

Happy  the  man  who  trusteth  in  thee  ! 


156  THE    PSALMS.  [ps.  lxxxv. 


PSALM   LXXXV. 

A  prayer  for  the  establishment  and  prosperity  of  the  Jewish  nation  aftei 

their  return  from  captivity. 

For  the  leader  of  the  music.     A  psalm  of  the  sons  of  Korah, 

1  O  Lord  !  thou  hast  been  favorable  to  thy  land  ; 
Thou  hast  brought  back  the  captives  of  Jacob  ; 

2  Thou  didst  forgive  the  iniquity  of  thy  people, 

And  cover  all  their  sins  !  [Pause.] 

3  Thou  didst  take  away  all  thy  displeasure, 
And  abate  the  fierceness  of  thy  wrath. 

4  Restore  us,  0  God  of  our  salvation  ! 
And  let  thine  anger  towards  us  cease  ! 

5  Wilt  thou  be  angry  with  us  for  ever  ? 

Wilt  thou  continue  thy  wrath  from  generation  to  genera- 
tion? 

6  Wilt  thou  not  revive  us  again, 
That  thy  people  may  rejoice  in  thee? 

7  Show  us  thy  compassion,  O  Lord  ! 
And  grant  us  thy  salvation  ! 

8  I  will  hear  what  God  the  Lord  will  speak: 

Truly  he  will  speak  peace  to  his  people,  and  to  his  servants  ; 
Oidy  let  them  not  turn  again  to  folly  ! 

9  Yea,  his  salvation  is  near  to  those  who  fear  him, 
That  glory  may  dwell  in  our  land. 

10  INIercy  and  truth  shall  meet  together, 
Ivighteousness  and  pence  shall  kiss  each  other ; 

11  Truth  shall  spring  out  of  the  earth  ; 
Righteousness  shall  look  down  from  heaven. 

12  Yea,  Jehovah  Avill  give  prosperity. 
And  our  land  shall  yield  her  increase. 

13  Righteousness  shall  go  before  him. 
And  set  us  in  the  way  of  his  steps. 


PS.  Lxxxvi.]  THE     PSALMS.  157 


PSALM  LXXXVI. 

This  psalm  corresponds  very  -well  with  its  title.    There  are  numerous  sea- 
sons in  the  life  of  David  to  which  it  will  apply. 

A  prayer  of  David. 

1  Incline  thine  ear,  0  Lord  !  and  hear  me, 
For  I  am  poor  and  distressed ! 

2  Preserve  my  life,  for  I  am  devoted  to  thee ! 

Save,  O  thou  my  God  !  thy  servant  who  trusteth  in  thee ! 

3  Have  pity  upon  me,  0  Lord ! 
For  to  thee  do  I  cry  daily ! 

4  Revive  the  soul  of  thy  servant, 

For  to  thee,  O  Lord  !  do  I  lift  up  my  soul ! 

5  For  thou.  Lord,  art  good,  and  ready  to  forgive ; 
Yea,  rich  in  mercy  to  all  that  call  uj)on  thee  ! 

6  Give  ear,  O  Lord  !  to  my  prayer, 

And  attend  to  the  voice  of  my  supjolication  ! 

7  In  the  day  of  my  trouble  I  call  upon  thee. 
For  thou  dost  answer  me ! 

8  Among  the  gods  there  is  none  like  thee,  O  Lord ! 
And  there  are  no  works  like  thy  works  ! 

9  All  the  nations  which  thou  hast  made  must  come  and  wor- 

ship before  thee,  O  Lord ! 
And  glorify  thy  name  ! 

10  For  great  art  thou,  and  wondrous  are  thy  works  ; 
Thou  alone  art  God ! 

11  Teach  me,  O  Lord  !  thy  way, 
That  I  may  walk  in  thy  truth ; 
Unite  all  my  heart  to  fear  thy  name ! 

12  I  will  praise  thee,  0   Lord,  my  God !    with  my  whole 

heart ; 
I  will  give  glory  to  thy  name  for  ever ! 

13  For  thy  kindness  to  me  hath  been  great ; 

Thou  hast  delivered  me  from  the  depths  of  the  underworld ! 

14  0  God !  the  proud  have  risen  against  me  ; 
Bands  of  cruel  men  seek  my  life, 

And  set  not  thee  before  their  eyes. 

15  But  thou,  O   Lord!   art  a  God  full  of  compassion  and 

kindness, 
Long-suffering,  rich  in  mercy  and  truth  I 


158  THEPSALMS.     [ps.  Lxxxvn.,  Lxxxvni. 

Look  upon  me,  and  have  compassion  upon  me  ! 
Give  thy  strength  to  thy  servant, 
And  save  the  son  of  thy  handmaid ! 
17  Show  me  a  token  for  good, 

That  my  enemies  may  see  it  and  be  confounded ; 
Because  thou,  O  Lord  !  helpest  and  comfortest  me  ! 


PSALIM    LXXXYIL 

The  glory  of  Zion,  as  the  source  and  centre  of  the  religion  of  the  world. 
A  psalm  of  the  sons  of  Korah. 

1  His  foundation  is  in  the  holy  mountains  ; 

2  Jehovah  loveth  the  gates  of  Zion 
More  than  all  the  dwellings  of  Jacob. 

3  Glorious  things  are  said  of  thee, 

O  city  of  God  !  [Pause.] 

4  "  I  name  Egypt  and  Babylon  among  them  that  know  me  ; 
Behold  !  Philistia,  Tyre,  and  Ethiopia,  — 

They  also  were  born  there." 

5  And  of  Zion  it  shall  be  said, 

*'  Men  of  every  nation  were  born  there, 
And  the  Most  Ilij^h  hath  established  her." 

6  Jehovah,  when  he  numbereth  the  nations,  shall  write, 

'"  These  were  born  there  !  "  [Pause.] 

7  Singers  as  well  as  dancers,  — 
All  my  sprmgs  are  in  thee  ! 


PSALM   LXXXVIIL 

Prayer  of  one  in  deep  and  various  distress. 

A  psalm  of  the  sons  of  Korah.     For  the  leader  of  the  music.     Upon  wind 
instruments.      A  psalm  of  Ileman,  the  Ezrahite. 

1  O  Lord,  God  of  my  salvation  ! 
To  thee  do  I  cry  by  day. 

And  by  night  is  my  prayer  before  thee ! 

2  Let  my  supplication  come  before  thee  ; 
Incline  thine  ear  to  my  cry! 


PS.   I.XXXYUI.] 


THE     PSALMS. 


159 


3  For  my  soul  is  full  of  misery, 

And  my  life  draweth  near  to  the  underworld. 

4  I  am  counted  with  those  who  are  going  down  to  the  pit ; 
I  am  like  one  who  hath  no  strength. 

6  I  am  left  to  myself  among  the  dead, 
Like  the  slain  who  lie  in  the  grave, 
Wliom  thou  no  more  rememberest. 
And  who  are  cut  off  from  thy  [protecting]  hand. 

6  Thou  hast  placed  me  in  a  deep  pit, 
In  a  dark  and  deep  abyss. 

7  Thy  wrath  presseth  hard  upon  me. 

And  thou  aiflictest  me  with  all  thy  waves  !  [Pause.] 

8  Thou  hast  put  mine  acquaintances  far  from  me, 
Yea,  thou  hast  made  me  their  abhorrence  : 

I  am  shut  up,  and  cannot  go  forth. 

9  Mine  eyes  languish  by  reason  of  my  affliction. 
I  call  upon  thee  daily,  O  Lord  ! 

To  thee  do  I  stretch  out  my  hands ! 

10  Canst  thou  show  wonders  to  the  dead  ? 

Shall  the  dead  arise,  and  praise  thee  ?  [Pause.3 

11  Shall  thy  goodness  be  declared  in  the  grave, 
Or  thy  faithfulness  in  the  place  of  corruption  ? 

12  Shall  thy  wonders  be  known  in  the  dark. 
And  thy  justice  in  the  land  of  forgetfulness  ? 
To  thee  do  I  cry,  O  Lord  ! 
In  the  morning  doth  my  cry  come  before  thee. 
Why,  0  Lord  !  dost  thou  cast  me  off  ? 
Why  hidest  thou  thy  face  from  me  ? 
I  have  been  afflicted  and  languishing  from  my  youtli ; 
I  suffer  thy  terrors,  and  am  distracted. 

16  Thy  fierce  wrath  overwhelmeth  me ; 
Thy  terrors  utterly  destroy  me. 

17  They  surround  me  daily  like  water; 
They  compass  me  about  together. 

18  Lover  and  friend  hast  thou  put  far  from  me  ; 
My  acquaintances  are  withdrawn  from  my  sight. 


13 


14 


15 


160  THE    PSALMS.  [ps.  lxxxix. 

PSALM  LXXXIX. 

Prayer  for  the  race  and  kingdom  of  David. 
A  psalm  of  Ethan,  the  Ezrahite. 

1  I  WILL  sing  of  tlie  mercies  of  the  Lord  for  ever ; 
With  my  mouth  will  I  make  known  thy  faithfulness  to  all 

generations  ! 

2  For  I  know  that  thy  mercy  endureth  for  ever ; 
Thou  hast  established  thy  truth  like  the  heavens. 

3  "•  I  have  made  a  covenant  with  my  chosen  ; 
I  have  sworn  to  David,  my  servant : 

4  Thy  family  I  will  establish  for  ever, 

And  build  up  thy  throne  to  all  generations."  [Pause.] 

5  The  heavens  shall  j^raise  thy  wonders,  O  Lord  ! 
.     And  the  assembly  of  the  holy  ones  thy  truth  ! 

6  Who  in  the  heavens  can  be  compared  to  Jehovah? 
AVho  is  like  Jehovah  among  the  sons  of  God  ? 

7  A  God  greatly  to  be  feared  in  the  assembly  of  the  holy- 

ones. 
And  to  be  had  in  reverence  above  all  who  are  around  Him  ? 

8  O  Jehovali,  God  of  hosts  ! 

Who  is  miglity  like  thee,  O  Jehovah? 
And  thy  faithfulness  is  round  about  thee. 

9  Thou  rulest  the  raging  of  the  sea ; 

AVhen  tlie  waves  tliereof  rise,  thou  stillest  them ! 

10  Thou  didst  break  llahab  in  pieces,  as  one  that  is  slain  ; 
Tliou  didst  scatter  thine  enemies  with  thy  mighty  arm. 

11  The  heavens  are  thine  ;  thine  also  is  the  earth ; 

Tiie  world  and  all  that  is  therein,  thou  didst  found  them. 

12  The  North  and  tlie  South  were  created  by  thee  ; 
Tabor  and  llermon  rejoice  in  thy  name. 

13  Thine  is  a  miglity  arm  ; 

Strong  is  thy  hand,  and  high  thy  right  hand. 

14  Justice  and  equity  are  the  foundation  of  thy  throne ; 
]Mercy  and  truth  go  before  thy  face. 

15  Happy  the  people  that  know  the  trumpet's  sound ! 
They  walk,  O  Lord  !  in  the  light  of  thy  couutenanco ; 

16  In  thy  name  they  daily  rejoice. 

And  in  thy  rigliteousness  they  glory  ! 


PS.  Lxxxix.]  THE     PSALMS.  161 

17  For  thou  art  the  glory  of  their  strength  ; 

Yea,  through  thy  favor  our  horn  exalteth  itself! 

18  For  from  Jehovah  is  our  shield, 

And  from  the  Holy  One  of  Israel  is  our  king. 

19  Once  thou  spakest  in  a  vision  to  thy  holy  one, 

And  saidst,  —  "I  have  laid  help  on  one  that  is  mighty; 
I  have  exalted  one  chosen  from  the  people ; 

20  I  have  found  David,  my  servant ; 
With  my  holy  oil  have  I  anointed  him. 

21  With  him  shall  my  hand  be  established, 
And  my  arm  shall  strengthen  him. 

22  The  enemy  shall  not  have  power  over  him, 
Nor  shall  the  unrighteous  man  oppress  him. 

23  For  I  will  beat  down  his  foes  before  him, 
And  overthrow  them  that  hate  him. 

24  My  faithfulness  and  mercy  shall  be  with  him. 
And  througli  my  name  shall  liis  horn  be  exalted. 

25  I  will  extend  his  hand  to  the  sea, 
And  his  right  hand  to  the  rivers. 

26  He  shall  say  to  me,  '  Thou  art  my  father, 
My  God,  and  the  rock  of  my  salvation ! ' 

27  I  will  also  make  him  my  first-born, 
Highest  of  the  kings  of  the  earth. 

28  My  mercy  I  will  continue  to  him  for  ever ; 
My  covenant  with  him  shall  be  steadfast. 

29  I  will  make  his  family  to  endure  for  ever  ; 

And  his  throne  shall  be  as  lasting  as  the  heavens. 
SO  Should  his  children  forsake  my  law, 
And  walk  not  in  my  statutes, 

31  Should  they  break  my  commandments, 
And  observe  not  my  precepts, 

32  I  will  punish  their  transgressions  with  a  rod, 
And  their  iniquity  with  stripes. 

33  But  my  kindness  will  I  not  withdraw  from  him, 
Nor  suiFer  my  faithfulness  to  fail. 

34  I  will  not  break  my  covenant. 

Nor  alter  what  hath  gone  from  my  lips. 

35  Once  have  I.  sworn  in  my  holiness. 
That  I  will  not  be  false  unto  David. 

36  His  family  shall  endure  for  ever. 
And  his  throne  as  the  sun  before  me. 


162  THE     PSALMS.  [ps.  Lxxxix. 

37  It  shall  be  established  for  ever  like  the  moon ; 
Like  the  faithful  witness  in  the  sky." 

38  But  now  thou  forsakest  and  abhorrest, 
And  art  angry  with,  tliine  anointed. 

39  Thou  hast  made  void  the  covenant  with  thy  servant ; 
Thou  hast  cast  his  crown  to  the  ground. 

40  Thou  hast  broken  down  all  his  hedges  ; 
Thou  hast  brought_^his  strongholds  to  ruin. 

41  All  who  pass  by  plunder  him  ; 

He  is  a  reproach  to  his  neighbors.  , 

42  Thou  hast  lifted  up  the  right  hand  of  his  enemies  ; 
Thou  hast  made  all  his  adversaries  to  rejoice. 

43  Yea,  thou  hast  turned  the  edge  of  his  sword, 
And  made  him  unable  to  stand  in  battle. 

44  Thou  hast  brought  his  glory  to  an  end, 
And  hast  cast  down  his  throne  to  the  ground. 

45  Thou  hast  shortened  the  days  of  his  youth ; 
Thou  hast  covered  him  with  shame. 

46  How  long,  O  Lord  !  wilt  thou  hide  thyself  for  ever  ? 
How  long  shall  thine  anger  burn  like  fire  ? 

47  Remember  how  short  is  my  life, 

To  what  frailty  thou  hast  created  all  men  ! 

48  What  man  liveth,  and  seeth  not  death  ? 

Who  can  deliver  himself  from  the  underworld  ? 

49  Where,  Lord,  is  thy  former  loving-kindness 
AVhicli  thou  didst  swear  to  David  in  thy  truth  ? 

50  Remember,  O  Lord  !  the  reproach  of  thy  servants, 
How  I  bear  in  my  bosom  the  taunts  of  all  the  many  nations, 

51  With  which  tliine  enemies  have  reproached  me,  O  Lord  ! 
With  which  they  have  reproached  the  footsteps  of  thine 

anointed ! 


62      Praised  he  Jehovah  for  ever  ! 
Ame)i,  yea,  amen  / 


BOOK   IV. 


PSALM  XC. 

The  eternity  of  God,  and  the  frailty  of  man.    Prayer  for  divine  mercy  and 

forbearance. 

A  prayer  of  Moses,  the  man  of  God. 

1  Lord  !  tliou  hast  been  our  dwelling-place 
In  all  generations ! 

2  Before  the  mountains  were  brought  forth, 

Or  ever  thou  hadst  formed  the  earth  and  the  world, 
Even  from  everlasting  to  everlasting  thou  art  God ! 

3  But  man  thou  turnest  again  to  dust, 

And  sayst,  "  Return,  ye  children  of  men  !  " 

4  For  a  thousand  years  are,  in  thy  sight, 
As  yesterday  when  it  is  past, 

And  as  a  watch  in  the  night. 

5  Thou  earnest  him  away  as  with  a  flood  ; 
He  is  a  dream  ; 

In  the  morning  he  springeth  up  like  grass, 

6  Which  flourisheth  and  shooteth  up  in  the  morning, 
And  in  the  evening  is  cut  down,  and  withered. 

7  For  we  are  consumed  by  thine  anger. 
And  by  thy  wrath  are  we  destroyed. 

8  Thou  settest  our  iniquities  before  thee. 

Our  secret  sins  in  the  light  of  thy  countenance. 

9  By  reason  of  tliine  anger  all  our  days  vanish  away ; 
We  spend  our  years  like  a  thought. 

10  The  days  of  our  life  are  threescore  years  and  ten. 
And,  by  reason  of  strength,  may  be  fourscore  years : 
Yet  is  the  pride  of  them  weariness  and  sorrow  ; 
For  it  vanisheth  swiftly,  and  we  fly  away. 

[163] 


164  THE     PSALMS.  [vs.  xci. 

11  Yet  who  attendeth  to  the  j^ower  of  thine  anger  ? 
Who  with  due  reverence  regardeth  thine  indignation  ? 

12  Teach  us  so  to  number  our  days, 

That  we  may  apply  our  hearts  to  wisdom ! 

13  Desist,  O  Lord  !  How  long  —  ? 
Have  comi^assion  upon  thy  servants  ! 

14  Satisfy  us  speedily  with  thy  mercy, 

That  we  may  rejoice  and  be  glad  all  our  days ! 

15  Make  us  glad  according  to  the  time  in  which  thou  hast 

afflicted  us  ; 
According  to  the  years  in  which  we  have  seen  adversity  I 

16  Let  thy  deeds  be  known  to  thy  servants, 
And  thy  glory  to  their  children ! 

17  Let  the  favor  of  the  Lord  our  God  be  upon  us, 
And  establish  for  us  the  work  of  our  hands  ; 
Yea,  the  work  of  our  hands,  establish  thou  it ! 


PSALM  XCL 

The  safety  and  happiness  of  him  who  puts  his  trust  in  God. 

1  He  who  sitteth  under  the  shelter  of  the  Most  High 
Maketh  his  abode  in  the  shadow  of  the  Almighty. 

2  I  say  to  the  Lord,  Thou  art  my  refuge  and  my  fortress ; 
My  God,  in  whom  I  trust. 

3  Surely  he  will  deliver  thee  from  the  snare  of  the  fowler, 
And  from  the  wasting  pestilence  ; 

4  He  will  cover  thee  with  his  feathers, 

And  under  his  winors  shalt  thou  find  refuire  ; 
His  faithfulness  shall  be  thy  shield  and  buckler. 

5  Thou  shalt  not  be  afraid  of  the  terror  of  the  night, 
Nor  of  the  arrow  that  llieth  by  day ; 

6  Nor  of  the  jiestilcnce  that  walketh  in  darkness. 
Nor  of  the  plague  that  destroyeth  at  noonday. 

7  A  thousand  shall  fall  by  thy  side, 
And  ten  thousand  at  thy  right  hand  ; 
But  thee  it  sliall  not  touch. 

8  Thou  shalt  only  behold  with  thine  eyes, 
And  see  the  recompense  of  the  wicked. 


PS.  xcii.]      '  THE     PSALMS.  165 

9       Because  tliou  hast  made  the  Lord  thy  refuge, 
And  the  Most  High  thy  habitation, 

10  No  evil  shall  befall  thee, 

Nor  any  j^lague  come  near  thy  dwelling. 

11  For  he  will  give  his  angels  charge  over  thee, 
To  guard  thee  in  all  thy  ways. 

12  They  shall  bear  thee  up  in  their  hands, 
Lest  thou  dash  thy  foot  against  a  stone. 

13  Thou  shalt  tread  upon  the  lion  and  the  adder; 

The  young  lion  and  the  dragon  shalt  thou  trample  under 
foot. 

14  "  Because  he  loveth  me,  I  will  deliver  him  ; 

I  will  set  him  on  high,  because  he  knoweth  my  name. 

15  When  he  calleth  upon  me,  I  will  answer  him ; 
I  will  be  wdth  him  in  trouble ; 

I  will  deliver  him,  and  bring  him  to  honor. 

16  With  long  life  will  I  satisfy  him, 
And  show  him  my  salvation." 


PSALM  xcn. 

Praise  to  God,  as  the  righteous  governor  of  the  world. 
A  psalm  for  the  Sahhaih-day. 

It  is  a  good  thing  to  give  thanks  to  the  Lord, 
And  to  sing  praises  to  thy  name,  O  Most  High ! 
To  show  forth  thy  loving-kindness  in  the  morning. 
And  thy  faithfulness  every  night, 
Upon  the  ten-stringed  instrument  and  the  lute. 
Upon  the  harp  with  a  solemn  sound. 

For  thou.  Lord,  hast  made  me  glad  by  thy  doings ; 
In  the  works  of  thy  hands  I  greatly  rejoice  ! 
How  great  are  thy  works,  0  Lord  ! 
How  deep  thy  purposes  I 
But  the  unwise  man  knoweth  not  this, 
And  the  fool  understandeth  it  not. 
When  the  wicked  spring  up  like  grass. 
And  all  who  practise  iniquity  flourish, 
It  is  but  to  be  destroyed  for  ever ! 


166  THE     PSALMS.  [ps.  xciii. 

8  Thou,  O  Lord  !  art  for  ever  exalted ! 

9  For,  lo  !  thine  enemies,  O  Lord  I 
For,  lo  !  thine  enemies  perish. 

And  dispersed  are  all  who  do  iniquity  ! 

10  But  my  horn  thou  exaltest  like  the  buffalo's  ; 
I  am  anointed  with  fresh  oil. 

11  Mine  eye  hath  gazed  with  joy  upon  mine  enemies  ; 
Mine  ears  have  heard  with  joy  of  my  wicked  adversaries. 

12  The  rigliteous  shall  flourish  like  the  palm-tree  ; 
They  shall  grow  ui3  like  the  cedars  of  Lebanon ; 

13  Planted  in  the  house  of  the  Lord, 

They  shall  flourish  in  the  courts  of  our  God. 

14  Even  in  old  age  they  bring  forth  fruit ; 
They  are  green,  and  full  of  sap ; 

15  To  show  that  the  Lord,  my  rock,  is  upright, 
That  there  is  no  unrighteousness  in  him. 


PSALM  XCIII. 

Praise  of  God*  as  eternal  king,  the  controller  of  all  nature,  and  the  protectoi 

of  his  people. 

1  Jehovah  reigneth  ;  he  is  clothed  with  majesty  ; 
Jehovah  is  clothed  with  majesty,  and  girded  with  strength  ; 
Therefore  the  earth  standeth  firm,  and  cannot  be  moved. 

2  Thy  throne  was  established  of  old  ; 
Thou  art  from  everlasting  ! 

3  The  floods,  O  Lord  !  lift  up, 
The  floods  lift  up  their  voice  ; 
The  floods  lift  up  their  roaring  ! 

4  Mightier  than  the  voice  of  many  w^aters, 
Yea,  than  the  mighty  waves  of  the  sea, 
Is  the  Lord  in  his  lofty  habitation. 

6       Thy  promises  are  most  sure  ; 

Holiness  becometh  thy  house,  0  Lord  !  for  ever  ! 


PS.  xciv.]  THE     PSALMS.  167 

PSALM  XCIV. 

Prayer  for  the  punishment  of  the  oppressors  of  the  Jewish  nation. 

1  O  Lord  !  thou  God  of  vengeance  ! 
O  thou  God  of  vengeance  !   shine  forth  ! 

2  Rouse  thyself,  thou  judge  of  the  earth  ! 
Render  a  recompense  to  the  proud  ! 

3  How  long,  O  Lord  !  shall  the  wicked, 
How  long  shall  the  wicked  triumph  ? 

4  How  long  shall  their  lips  pour  forth  insolence  ? 
How  long  shall  all  the  evil-doers  boast  ? 

5  0  Lord  !  they  trample  upon  thy  people, 
And  oppress  thine  inheritance  ! 

6  They  slay  the  widow,  and  the  stranger, 
And  murder  the  fatherless  ; 

7  And  they  say,  "  The  Lord  doth  not  see. 
The  God  of  Jacob  doth  not  regard !  " 

8  Be  instructed,  ye  most  stupid  of  mankind ! 

0  when,  ye  fools,  will  ye  be  wise  ? 

9  He  that  planted  the  ear,  shall  he  not  hear  ? 
He  that  formed  the  eye,  shall  he  not  see  ? 

10  He  that  chastiseth  nations,  shall  not  he  punish  ? 

He  that  teacheth  man  knowledge,  shall  not  he  know  ? 

11  The  Lord  knoweth  the  thoughts  of  men, 
That  they  are  vanity. 

12  Happy  the  man,  O  Lord  !  whom  thou  correctest. 
Whom  by  thy  teaching  thou  makest  wise ; 

13  To  give  him  peace  in  the  days  of  adversity, 
Until  a  pit  be  digged  for  the  wicked  ! 

14  For  the  Lord  will  not  forsake  his  people, 
Nor  abandon  his  own  inheritance. 

15  For  judgment  shall  return  to  justice, 

And  all  the  upright  in  heart  shall  follow  it. 

16  \Vlio  will  rise  up  for  me  against  the  wicked  ? 
Who  will  stand  up  for  me  against  the  evil-doers  ? 

17  If  the  Lord  had  not  been  my  help, 

1  had  well  niofh  dwelt  in  the  land  of  silence. 

18  When  I  think  that  my  foot  is  slipping. 
Thy  goodness,  0  Lord  !  holdeth  me  up. 


168  THE     PSALMS.  [ps.  xcv. 

19  In  tlie  multitude  of  anxieties  within  me, 
Thy  consohitions  revive  my  soul. 

20  Shall  with  thee  be  allied  the  throne  of  iniquity, 
Which  deviseth  mischief  against  law  ? 

21  They  band  together  against  the  life  of  the  righteous, 
And  condemn  innocent  blood. 

22  But  the  Lord  is  my  fortress, 

And  my  God  the  rock  of  my  refuge. 

23  He  will  bring  upon  them  their  own  iniquity ; 

Yea,  through  their  own  wickedness  he  will  cut  them  off; 
Yea,  tlie  Lord,  our  God,  will  cut  them  off. 


PSALM  XCV. 

Exhortation  to  praise  and  obey  God. 

1  0  COME,  let  US  sing  to  the  Lord  ; 

Let  us  raise  a  voice  of  joy  to  the  rock  of  our  salvation ! 

2  Let  us  come  into  his  presence  with  thanksgiving. 
And  sing  joyfully  to  him  with  2:)salms  ! 

3  For  Jehovali  is  a  great  God ; 
Yea,  a  great  king  over  all  gods. 

4  In  his  hands  are  the  depths  of  the  earth ; 
His  also  are  the  heights  of  tlie  mountains. 

6  The  sea  is  his,  and  he  made  it ; 
The  dry  land  also  his  hands  formed. 

6  O  come,  let  us  worship  and  bow  down  ! 
Let  us  kneel  before  the  Lord,  our  maker ! 

7  For  he  is  our  God, 

And  we  are  the  people  of  his  pasture  and  the  flock  of  his 
hand. 
0  that  ye  would  now  hear  his  voice  ! 

8  "  Harden  not  your  hearts  as  at  Meribah  [the  strife], 

As  in  the  day  of  temptation  [Massah]  in  the  wilderness, 

9  Where  your  fathers  tempted  me 

And  tried  me,  although  they  had  seen  my  works. 

10  Forty  years  was  I  offended  with  that  generation : 
And  I  said,  '  They  are  a  people  of  a  j^ierverse  heart, 
And  who  have  no  regard  to  my  ways.' 

11  Therefore  I  sware,  in  my  wrath. 

That  they  should  not  enter  into  my  rest." 


PS.  xcvi.]  THE     PSALMS.  169 


PSALM  XCVI. 

Exhortation  to  the  praise  and  worship  of  God.  This  psalm  is.,  with  some 
slight  variations,  a  part  of  that  contained  in  1  Chron.,  chap,  xvi.,  and  said 
to  have  been  composed  by  David  on  the  occasion  of  the  translation  of  the 
ark  to  Mount  Zion.     See  1  Chron.  xvi.  7,  23-33. 

1  O  SING  to  Jehovah  a  new  song ; 
Sing  to  Jehovah,  all  the  earth  ! 

2  Sing  to  Jehovah  ;  praise  his  name, 
Show  forth  his  salvation  fi*om  day  to  day  ! 

3  Proclaim  his  glory  among  the  nations, 
His  wonders  among  all  people  I 

4  For  Jehovah  is  great,  and  greatly  to  be  praised ; 
He  is  to  be  feared  above  all  gods. 

5  For  all  the  gods  of  the  nations  are  idols ; 
But  Jehovah  made  the  heavens. 

6  Honor  and  majesty  are  before  him ; 
Glory  and  beauty  are  in  his  holy  abode. 

7  Give  to  Jehovah,  ye  tribes  of  the  people, 
Give  to  Jehovah  glory  and  praise  ! 

8  Give  to  Jehovah  the  glory  due  to  his  name ; 
Bring  an  offering,  and  come  into  his  courts  ! 

9  O  worship  Jehovah  in  holy  attire  ! 
Tremble  before  him,  all  the  earth  ! 

10  Say  among  the  nations,  Jehovah  is  king  ; 

i      The  world  shall  stand  firm ;  it  shall  not  be  moved ; 
He  will  judge  the  nations  in  righteousness. 

11  Let  the  heavens  be  glad,  and  the  earth  rejoice ;' 
I      Let  the  sea  roar,  and  the  fulness  thereof; 

12  Let  the  fields  be  joyful,  with  all  that  is  therein ; 
1      Let  all  the  trees  of  the  forest  rejoice 

13  Before  Jehovah  !  for  he  cometh, 
He  cometh  to  judge  the  earth  ! 

He  will  judge  the  world  with  justice, 
And  the  nations  with  faithfulness. 

8 


170  THE     PSALMS.  [ps.  xcvn. 


PSALM   XCVII. 

Praise  to  God  as  the  supreme  ruler,  the  punisher  of  the  idolatrous  enemies 
of  the  Jews,  and  the  rewarder  of  his  worshippers.  This  psalm  was  prob- 
ably occasioned  by  some  victory  gained  by  the  Jews. 

1  The  Lord  reignetli,  let  the  earth  rejoice ! 
Let  the  miiltitude  of  isles  be  glad  ! 

2  Clouds  and  darkness  are  round  about  him  ; 
Justice  and  equity  are  the  foundation  of  his  throne. 

3  Before  him  goeth  a  fire, 

Which  burneth  up  his  enemies  around. 

4  His  lio-htninos  illumine  the  world  ; 
The  eartli  beholdeth  and  trembleth. 

5  The  mountains  melt  like  wax  at  the  presence  of  the  Lord, 
At  the  presence  of  the  Lord  of  the  whole  earth. 

6  The  heavens  declare  his  righteousness, 
And  all  nations  behold  his  glory. 

7  Confounded  be  they  who  worship  graven  images, 
Who  glory  in  idols  ! 

To  him,  all  ye  gods,  bow  down  ! 

8  Zion  hath  heard,  and  is  glad, 
And  the  daughters  of  Judah  exult 

On  account  of  thy  judgments,  0  Lord  ! 

9  For  thou,  O  Lord  !  art  most  high  above  all  the  earth ; 
Thou  art  far  exalted  above  all  gods  ! 

30      Ye  that  love  the  Lord,  hate  evil ! 
He  preserveth  the  lives  of  his  servants, 
And  delivereth  them  from  the  hand  of  the  wicked. 

11  Light  is  sown  for  the  righteous, 
And  joy  for  the  upright  in  heart. 

12  Rejoice,  O  ye  righteous,  in  the  Lord, 
And  praise  his  holy  name  ! 


PS.  xcviii.,  xcix.]  THE    PSALMS.  171 

PSALM  XCVIII. 

A  psalm  of  .praise  to  God  for  his  mighty  deeds  for  his  people. 
A  psalm. 

1  Sing  to  the  Lord  a  new  song ; 
For  lie  hath  done  marvellous  things  ; 

His  own  right  hand  and  his  holy  arm  have  gotten  him  the 
victory ! 

2  The  Lord  hath  made  known  his  salvation ; 

His  righteousness  hath  he  manifested  in  the  sight  of  the 
nations. 

3  He  hath  remembered  his   mercy  and   truth  toward  the 

house  of  Israel, 
And  all  the  ends  of  the  earth  have  seen  the  salvation  of 
our  God. 

4  Shout  unto  the  Lord,  all  the  earth  ! 
Break  forth  into  joy,  and  exult,  and  sing  ! 

5  Sing  to  the  Lord  with  the  harp. 
With  the  harp,  and  the  voice  of  song ! 

6  With  clarions,  and  the  sound  of  trumpets, 
Make  a  joyful  noise  before  the  Lord  the  King ! 

7  Let  the  sea  roar,  and  the  fulness  thereof; 
The  world,  and  they  that  dwell  therein ; 

8  Let  the  rivers  clap  their  hands, 
And  the  mountains  rejoice  together 

9  Before  the  Lord  !  for  he  cometh  to  judge  the  earth ! 
With  righteousness  will  he  judge  the  world, 

And  the  nations  with  equity. 


PSALM  XCIX. 

Hymn  of  praise  with  reference  to  God's  goodness  to  his  people  in  ancient 

times. 

1  The  Lord  reigneth,  let  the  nations  tremble ! 

He  sitteth  between  the  cherubs,  let  the  eai'th  quake ! 

2  Great  is  the  Lord  upon  Zion ; 
He  is  exalted  over  all  the  nations. 


172  THE     PSALMS.  '       [I'S.  c. 

3  Let  men  praise  thy  great  and  terrible  name  I 
It  is  holy. 

4  Let  them  declare  the  glory  of  the  King  who  loveth  justice ! 
Thou  hast  established  equity  ; 

Thou  dost  execute  justice  in  Jacob  ! 

5  Exalt  ye  Jehovah,  our  God, 

And  bow  yourselves  down  at  his  footstool ! 
He  is  holy. 

6  Moses  and  Aaron,  with  his  priests, 
And  Samuel,  Vv^ho  called  upon  his  name,  — 

They  called  upon  the  Lor.D,  and  he  answered  them. 

7  He  spake  to  them  in  tlie  cloudy  pillar ; 
They  kept  his  commandments. 

And  the  ordinances  which  he  gave  them. 

8  Thou,  O  Lord,  our  God !  didst  answer  them ; 
Thou  wast  to  them  a  forgiving  God, 
Though  thou  didst  punish  their  transgressions  ! 

9  Exalt  the  Lord,  our  God, 

And  worship  at  his  holy  mountain  ! 
For  the  Lord,  our  God,  is  holy. 


PSALM   C. 

Exhortation  to  praise  God. 
.   .  A  psalm  of  praise. 

1  Raise  a  voice  of  joy  unto  the  Lord,  all  ye  lands  I 

2  Serve  the  Lord  with  gladness  ; 

Come  before  his  presence  with  rejoicing ! 

3  Know  ye  that  Jehovah  is  God  ! 

It  is  he  that  made  us,  and  we  are  his, 
His  people,  and  the  flock  of  his  pasture. 

4  Enter  into  his  gates  with  thanksgiving. 
And  his  courts  with  praise  ; 

Be  thankful  to  him,  and  bless  his  name  ! 

5  For  the  Lord  is  good ;  his  mercy  is  everlasting ; 
And  his  truth  endureth  to  all  generations. 


PS.  CI.,  cii.]  THE     PSALMS.  173 


PSALM   CI. 

Jlesolution  of  a  king  to  govern  -vvith  justice.    This  psalm  is  supposed  to  have 
been  composed  by  David,  when  he  removed  the  ark  to  Mount  Zion. 

A  psalm  of  David.  • 

1  I  WILL  sing  of  mercy  and  justice  ; 
To  thee,  O  Lord  !  will  I  sing  ! 

2  I  will  have  regard  to  the  way  of  uprightness  : 
"\Ylien  thou  shidt  come  to  me, 

I  will  walk  within  my  house  with  an  upright  heart. 

3  I  will  set  no  wicked  thing  before  mine  eyes  ; 
I  hate  the  work  of  evil-doers  ; 

It  shall  not  cleave  to  me. 

4  The  perverse  in  heart  shall  be  flir  from  me  ; 
I  will  not  know  a  wicked  person. 

5  Whoso  slandereth  his  neighbor  in  secret,  him  will  I  cut 

off; 
Him  that  hath  a  haughty  look  and  a  proud  heart  I  will  not 
endure. 

6  Mine  eyes  shall  be  upon  the  faithful  of  the  land,  that  they 

may  dwell  with  me  ; 
He  that  walketh  in  the  way  of  uprightness  shall  serve  me. 

7  He  who  practiseth  deceit  shall  not  dwell  in  my  house  ; 
He  who  telleth  lies  shall  not  remain  in  my  sight. 

8  Every  morning  will  I  destroy  the  wicked  of  the  land. 
That  I  may  cut  off  all  evil-doers  from  the  city  of  the  Lord. 


PSALM   CIL 

Prayer  in  affliction  and  for  restoration  from  captivity.  This  psalm  was  un- 
doubtedly composed  in  the  time  of  the  captivity,  and  probably  near  the 
close  of  it,  when  hopes  were  cherished  of  a  restoration. 

A  prayer  of  the  afflicted,  when  in  deep  distress  he  poureth  out  his  complaint 

before  the  Lord, 

1  Hear  my  prayer,  0  Lord  ! 
And  let  my  cry  come  unto  thee  ! 

2  Hide  not  thy  face  from  me  in  the  day  of  my  trouble  ; 
Incline  thine  ear  to  me  when  I  call ; 

Answer  me  speedily ! 


174  THE     PSALMS.  [ps.  cu 

3  For  my  life  is  consumed  like  smoke, 
And  my  bones  burn  like  a  brand. 

4  My  heart  is  smitten  and  withered  like  grass  ; 
Yea,  I  forget  to  eat  my  bread. 

5  By  reason  of  my  sighing,  my  bones  cleave  to  my  skin ; 

6  I  am  like  the  pelican  of  the  wilderness  ; 
I  am  like  an  owl  amid  ruins. 

7  I  am  sleepless  ; 

I  am  like  a  solitary  bird  upon  the  house-top. 

8  All  the  day  long  my  enemies  reproach  me  ; 
They  who  rage  against  me  curse  by  me. 

9  For  I  eat  ashes  like  bread, 
And  mingle  my  drink  with  tears, 

10  On  account  of  thine  indignation  and  thy  wrath  ; 
For  thou  hast  lifted  me  up  and  cast  me  down ! 

11  My  life  is  like  a  declining  shadow, 
And  I  wither  like  grass. 

12  But  thou,  O  Lord  !  endurest  for  ever, 
And  thy  name  from  generation  to  generation  ! 

13  Thou  wilt  arise  and  have  pity  upon  Zion, 

For  the  time  to  favor  her,  yea,  the  set  time,  is  come. 

14  For  thy  servants  take  pleasure  in  her  stones ; 
Yea,  they  have  a  regard  for  her  dust. 

15  Then  shall  the  nations  fear  the  name  of  Jehovah, 
And  all  the  kings  of  the  earth  thy  glory. 

16  For  Jehovah  will  build  up  Zion  ; 
He  will  appear  in  his  glory. 

17  He  will  regard  the  prayer  of  the  destitute, 
And  not  despise  their  supplication. 

18  This  shall  be  written  for  the  generation  to  come, 
That  the  people  to  be  born  may  praise  Jehovah. 

19  For  he  looketli  down  from  his  holy  height. 
From  heaven  doth  he  cast  his  eye  upon  the  earth, 

20  To  listen  to  the  sighs  of  the  prisoner. 

To  release  those  that  are  doomed  to  death ; 

21  Tliat  they  may  declare  the  name  of  Jehovah  in  Zion, 
And  his  praise  in  Jerusalem, 

22  AVlien  the  nations  are  assembled  together, 
And  the  kingdoms  to  serve  Jehovah. 

23  He  hath  weakened  my  strength  on  the  way, 
He  hath  shortened  my  days. 


PS.  cm.]  THE     PSALMS.  175 

2i  I  say,  0  my  God !  take  me  not  away  in  the  midst  of  my 
days  ! 
Thy  years  endure  through  all  generations. 

25  Of  old  hast  thou  laid  the  foundations  of  the  earth, 
And  the  heavens  are  the  work  of  thy  hands  ; 

26  They  shall  perish,  but  thou  shalt  endure  ; 
Yea,  all  of  them  shall  wax  old  like  a  garment ; 
As  a  vesture  shalt  thou  change  them, 

And  they  shall  be  chaDged ; 

27  But  thou  art  the  same. 
And  thy  years  have  no  end. 

28  The  children  of  thy  servants  shall  dwell  securely. 
And  their  posterity  shall  be  established  before  thee. 


PSALM  cm. 

Praise  to  God  for  his  righteousness  and  mercy,  especially  towards  his  people 

A  psalm  of  David. 

1  Bless  the  Lord,  O  my  soul ! 

And  all  that  is  within  me,  bless  his  holy  name  ! 

2  Bless  the  Lord,  0  my  soul ! 
And  forget  not  all  his  benefits  ! 

3  Who  forgiveth  all  thine  iniquities  ; 
Who  healeth  all  thy  diseases  ; 

4  Who  redeemeth  thy  life  from  the  grave  ; 

Who  crowneth  thee  with  loving-kindness  and  tender  mer- 
cies ; 

5  Who  satisfieth  thine  old  age  with  good. 

So  that  thy  youth  is  renewed  like  the  eagle's. 

6  The  Lord  executeth  justice 
And  equity  for  all  the  oppressed. 

7  He  made  known  his  ways  to  Moses, 
His  doings  to  the  children  of  Israel. 

8  The  Lord  is  merciful  and  kind, 
Slow  to  anger  and  rich  in  mercy. 

9  He  doth  not  always  chide, 

Kor  doth  he  keep  his  anger  for  ever. 
10       He  hath  not  dealt  wdth  us  according  to  our  sins, 
Nor  requited  us  according  to  our  iniquities. 


176  THE     PSALMS.  [ps.  civ. 

11  As  high  as  are  the  heavens  above  the  earth, 
So  great  is  his  mercy  to  them  that  fear  him. 

12  As  far  as  the  east  is  from  the  west, 

So  far  hath  he  removed  our  transgressions  from  us. 

13  Even  as  a  father  pitieth  his  children, 

So  the  Lord  pitieth  them  that  fear  him. 

14  For  he  knoweth  our  frame, 

He  remembereth  that  we  are  dust. 

15  As  for  man,  his  days  are  as  grass  ; 

As  a  flower  of  the  field,  so  he  flourisheth. 

16  The  wind  passeth  over  it,  and  it  is  gone  ; 
And  its  place  shall  know  it  no  more. 

17  But  the  mercy  of  the  Lord  is  from  everlasting  to  ever- 

lasting to  them  that  fear  him, 
And  his  righteousness  to  childi'en's  children, 

18  To  such  as  keep  his  covenant. 

And  remember  his  commandments  to  do  them. 

19  The  Lord  hath  established  his  throne  in  the  heavens, 
And  his  kingdom  ruleth  over  all. 

20  Bless  the  Lord,  ye  his  angels, 

Ye  mighty  ones  who  do  his  commands, 
Hearkening  to  the  voice  of  his  word ! 

21  Bless  the  Lord,  all  ye  his  hosts ; 

Ye,  his  mmisters,  who  do  his  pleasure ! 

22  Bless  the  Lord,  all  his  works, 
In  all  places  of  his  dominion  ! 
Bless  the  Lord,  0  my  soul ! 


PSALM   CIV. 

The  power  and  goodness  of  God,  as  displayed  iu  the  works  of  creation  and 

providence. 

1  Bless  the  Lord,  O  my  soul ! 

O  Lord,  my  God  !  thou  art  very  great ! 
Thou  art  clothed  with  glory  and  majesty  ! 

2  He  covereth  himself  with  light  as  with  a  garment ; 
He  spreadeth  out  the  heavens  like  a  curtain  ; 

3  He  layeth  the  beams  of  his  chambers  in  the  waters ; 
He  makcth  the  clouds  his  chariot ; 

He  ridcth  upon  the  wdngs  of  the  wind. 


PS.  CIV.]  THE    PSALMS.  177 

4  He  maketh  the  winds  his  messengers, 
The  flaming  lightnings  his  ministers. 

5  He  established  the  earth  on  its  foundations ; 
It  shall  not  be  removed  for  ever. 

6  Thou  didst  cover  it  with  the  deep  as  with  a  garment ; 
The  waters  stood  above  the  mountains  ! 

7  At  thy  rebuke  they  fled  ; 

At  the  voice  of  thy  thunder  they  hasted  away. 

8  The  mountains  rose,  the  valleys  sank, 

In  the  place  which  thou  didst  appoint  for  them. 

9  Thou  hast  established  a  bound  which  the  waters  may  not 

pass, 
That  they  may  not  return,  and  cover  the  earth. 

10  He  sendeth  forth  the  springs  in  brooks  ; 
They  run  among  the  mountains  ; 

11  They  give  drink  to  all  the  beasts  of  the  forest ; 
In  them  the  wild  asses  quench  their  thirst. 

12  About  them  the  birds  of  heaven  have  their  habitation ; 
They  sing  among  the  branches. 

13  He  watereth  the  hills  from  his  chambers  ; 

The  earth  is  satisfied  with  the  fruit  of  thy  works  ! 

14  He  causeth  grass  to  spring  up  for  cattle. 
And  herbage  for  the  service  of  man, 

To  bring  forth  food  out  of  the  earth, 

15  And  wine  that  gladdeneth  the  heart  of  man. 
Making  his  face  to  shine  more  than  oil, 
And  bread  that  strengtheneth  man's  heart. 

16  The  trees  of  the  Lord  are  full  of  sap, 

The  cedars  of  Lebanon,  which  he  hath  planted ; 

17  There  the  birds  build  their  nests  ; 

In  the  cypresses  the  stork  hath  her  abode. 

18  The  high  hills  are  a  refuge  for  the  wild  goats. 
And  the  rocks  for  the  conies. 

19  He  appointed  the  moon  to  mark  seasons  ; 
The  sun  knoweth  when  to  go  down. 

20  Thou  makest  darkness,  and  it  is  night, 
When  all  the  beasts  of  the  forest  go  forth  ! 

21  The  young  lions  roar  for  prey, 
And  seek  their  food  from  God. 

22  When  the  sun  ariseth,  they  withdraw  themselves, 
And  lie  down  in  their  dens. 

8* 


178  THE    PSALMS.  [PS.  CIV. 

23  Man  goeth  forth  to  liis  work, 
And  to  his  labor,  until  the  evening. 

24  O  Lord  !  how  manifold  are  thy  works  ! 
In  wisdom  hast  thou  made  them  all ! 

The  earth  is  full  of  thy  riches  ! 

25  Lo  !  this  great  and  wide  sea  ! 

In  it  are  moving  creatures  without  number, 
Animals  small  and  great. 

26  There  go  the  ships  ; 

There  is  the  leviathan,  which  thou  hast   made    to   play    - 
therein. 

27  All  these  wait  on  thee 

To  give  them  their  food  in  due  season. 

28  Thou  givest  it  to  them,  they  gather  it ; 

Thou  openest  thine  hand,  they  are  satisfied  with  good. 

29  Thou  hidest  thy  face,  they  are  confounded ; 
Thou  takest  away  their  breath,  they  die, 
And  return  to  the  dust. 

30  Thou  sendest  forth  thy  spirit,  they  are  created, 
And  thou  renewest  the  face  of  the  earth. 

31  The  glory  of  the  Lord  shall  endure  for  ever ; 
The  Lord  shall  rejoice  in  liis  works ; 

32  He  looketh  on  the  earth,  and  it  trembleth ; 
He  toucheth  the  hills,  and  they  smoke. 

33  I  will  sing  to  the  Lord  as  long  as  I  live, 

I  will  sing  jiraise  to  my  God  while  I  have  my  being. 

34  May  my  meditation  be  acceptable  to  him ! 
I  will  rejoice  in  the  Lord. 

35  May  sinners  perish  from  the  earth, 
And  the  wicked  be  no  more ! 
Bless  the  Lord,  O  my  soul ! 
Praise  ye  the  Lord  ! 


*»«.  cv.]  THE     PSALMS.  179 


PSALM   CV. 

Commemoration  of  God's  faithfulness  and  goodness  to  the  nation  of  Israel 
from  the  earliest  period  of  their  histoiy.  The  first  fifteen  verses  of  this 
psahn  are  a  part  of  David's  hymn  on  tlie  removal  of  the  ark  to  Zion,  con- 
tained in  1  (Jhron.  xvi.  8-22. 

3        O  GIVE  thanks  unto  the  Lord  ; 
Call  upon  his  name  ; 
Make  known  his  deeds  among  the  people  ! 

2  Sing  unto  him  ;  sing  psalms  unto  him  ; 
Tell  je  of  all  his  wondrous  works  ! 

3  Glory  ye  in  his  holy  name ; 

Let  the  hearts  of  them  that  seek  the  Lord  rejoice ! 

4  Seek  the  Lord,  and  his  majesty  ; 
Seek  his  face  continually  ! 

5  Rernember  the  wonders  he  hath  wrought, 
His  miracles  and  the  judgments  of  his  mouth, 

6  Ye  offspring  of  Abraham  his  servant, 
Ye  children  of  Jacob  his  chosen ! 

7  Jehovah,  he  is  our  God, 

His  judgments  are  over  all  the  earth. 

8  He  remembereth  his  covenant  for  ever, 
And  the  promise  to  a  thousand  generations ; 

9  The  covenant  which  he  made  with  Abraham, 
And  the  oath  which  he  gave  to  Isaac  ; 

10  Which  he  confirmed  to  Jacob  for  a  decree, 
And  to  Israel  for  an  everlastins:  covenant. 

11  "  To  thee,"  said  he,  "  will  I  give  the  land  of  Canaan 
For  the  lot  of  your  inheritance." 

12  A^Hien  they  were  yet  few  in  number. 
Very  few,  and  strangers  in  the  land ; 

13  When  they  went  from  nation  to  nation, 
From  one  kingdom  to  another  people, 

14  He  suffered  no  man  to  oppress  them; 
Yea,  he  rebuked  kings  for  their  sakes. 

15  "  Touch  not,"  said  he,  ''  mine  anointed, 
And  do  my  prophets  no  harm !  " 

16  Again,  when  he  commanded  a  fiimine  in  the  land, 
And  broke  the  whole  staff  of  bread, 


180  THE     PSAL5IS.  [PS.  cv. 

17  He  sent  a  man  before  tliem ; 
Joseph  was  sold  as  a  slave. 

18  His  feet  they  hurt  with  fetters  ; 
He  was  bound  in  chains  of  iron  ; 

19  Until  his  prediction  came  to  pass, 

And  the  word  of  the  Lord  proved  him. 

20  Then  the  king  sent,  and  loosed  him  ; 

The  ruler  of  nations,  and  set  him  free  ;  '   ■ 

21  He  made  him  governor  of  his  house, 
And  lord  of  all  his  possessions  ; 

22  To  bind  his  princes  at  his  pleasure,     - 
And  teach  his  counsellors  wisdom. 

23  Israel  also  came  into  Egypt, 

And  Jacob  sojourned  in  the  land  of  Ham ; 

24  Where  God  increased  his  people  greatly. 
And  made  them  stronger  than  their  enemies. 

25  He  turned  their  hearts  to  hate  his  people, 
And  form  devices  against  his  servants. 

26  Then  sent  he  Moses  his  servant, 
And  Aaron,  whom  he  had  chosen. 

27  They  showed  his  sii2fns  amonof  them. 
And  his  wonders  in  the  land  of  Ham. 

28  He  sent  darkness  upon  them,  and  made  it  dark  ; 
And  they  did  not  disobey  his  word. 

29  He  turned  their  waters  into  blood, 
And  caused  their  fish  to  die. 

30  Their  land  brought  forth  frogs  in  abundance, 
Even  in  the  chambers  of  their  kings. 

31  He  spake,  and  there  came  flies, 
And  lice  in  all  their  coasts. 

32  Instead  of  rain  he  gave  tliem  hail, 
And  flaming  fire  in  tlieir  land. 

S3  He  smote  also  their  vines  and  fiir-trees. 

And  broke  the  trees  of  their  coasts. 
34  He  spake,  and  the  locusts  came. 

Destructive  locusts  without  number, 

33  "N^Hiich  ate  up  all  the  herbage  in  their  land, 
And  devoured  the  fruits  of  their  fields. 

36  Then  he  smote  all  the  first-born  in  their  land, 
The  first-fruits  of  ^11  their  strength. 


PS.  cvi.]  THE     PSALMS.  181 

37  He  led  forth  his  people  with  silver  and  gold ; 
Nor  was  there  one  feeble  person  in  all  their  tribes. 

38  Egypt  was  glad  when  they  departed, 
For  their  terror  had  fallen  upon  them. 

39  He  spread  out  a  cloud  for  a  covering, 
And  fire  to  give  light  by  night. 

40  They  asked,  and  he  brought  quails. 

And  satisfied  them  with  the  bread  of  heaven. 

41  He  opened  the  rock,  and  the  waters  gushed  forth, 
And  ran  in  the  dry  places  like  a  river. 

42  For  he  remembered  his  holy  promise, 
"Which  he  had  made  to  Abraham  his  servant; 

43  And  he  led  forth  his  people  with  joy, 
And  his  chosen  with  gladness. 

44  He  gave  to  them  the  lands  of  the  nations, 
And  they  inherited  the  labor  of  the  peoples  ; 

45  That  they  might  observe  his  statutes. 
And  obey  his  laws. 

Praise  ye  the  Lord  ! 


PSALM    CVI. 

Commemoration  of  the  national  sins  of  the  Jews  throughout  their  history, 
and  of  God's  mercies  to  them.  This  is  evidently  a  psalm  of  the  captivity. 
See  verses  46,  47. 

1  Praise  ye  the  Lord  ! 

O  give  thanks  to  the  Lord,  for  he  is  good ; 
For  his  mercy  endureth  for  ever ! 

2  Who  can  utter  the  mighty  deeds  of  the  Lord  ? 
Who  can  show  forth  all  his  praise  ? 

3  Happy  are  they  who  have  regard  to  justice, 
Wlio  practise  righteousness  at  all  times ! 

4  Remember  me,  0  Lord  !  with  the  favor  promised  to  thy 

people ; 
O  visit  me  with  thy  salvation  ! 

5  That  I  may  see  the  prosperity  of  thy  chosen, 
That  I  may  rejoice  in  the  joy  of  thy  people, 
That  I  may  glory  with  tliine  inheritance  I 


182  THE     PSALMS.  [ps.  cvl 

6  We  have  sinned  with  our  fathers  ; 

We  have  committed  iniquity  ;  we  have  done  wickedly. 

7  Our  fathers  in  Egypt  did  not  regard  thy  wonders ; 
They  remembered  not  the  multitude  of  thy  mercies ; 
But  rebelled  at  the  sea,  the  Red  sea. 

8  Yet  he  saved  them  for  his  own  name's  sake, 

That  he  might  make  his  mighty  power  to  be  known. 

9  He  rebuked  the  Red  sea,  and  it  was  dried  up, 

And  he  led  them  through  the  deep  as  through  a  desert, 
iv)  He  saved  them  from  the  hand  of  him  that  hated  them, 
And  redeemed  them  from  the  hand  of  the  enemy. 

11  The  waters  covered  their  enemies  ; 
There  was  not  one  of  them  left. 

12  Then  believed  they  his  words, 
And  sang  his  praise. 

13  But  they  soon  forgot  his  deeds, 
And  waited  not  for  his  counsel. 

14  They  gave  way  to  appetite  in  the  wilderness, 
And  tempted  God  in  the  desert ; 

15  And  he  gave  them  thvAr  request. 
But  sent  upon  them  k^anness. 

16  Tliey  also  envied  Moses  in  the  camp, 
And  Aaron,  the  holy  one  of  the  Lord. 

17  Then  the  earth  opened,  and  swallowed  up  Dathan, 
And  covered  the  company  of  Abiram, 

18  And  a  fire  was  kindled  in  their  company ; 
The  flames  burned  up  the  wicked. 

19  They  made  a  calf  in  Horeb, 
And  worshipped  a  molten  image  ; 

20  They  changed  their  God  of  glory 
Into  the  image  of  a  grass-eating  ox. 

21  They  forgot  God,  their  saviour, 

Who  had  done  such  great  things  in  Egypt, 

22  Such  wonders  in  the  land  of  Ham, 
Such  terrible  things  at  the  Red  sea. 

23  Then  he  said  that  he  would  destroy  them  ; 

Had  not  ]\Ioses,  his  chosen,  stood  before  him  in  the  breach, 
To  turn  away  his  wrath,  that  he  might  not  destroy  them. 

24  Tiiey  also  des[)ised  the  pleasant  laud. 
And  believed  not  his  word  ; 


PS.  cvi.]  THE     PSALMS.  183 

25  But  murmured  in  their  tents, 

And  would  not  hearken  to  the  voice  of  the  Lord. 

26  Then  he  lifted  up  his  hand  against  them, 

And  swore  that  he  would  make  them  fall  in  the  wilderness  ; 

27  That  he  would  overthrow  their  descendants  among  the 

nations. 
And  scatter  them  in  the  lands. 

28  They  also  gave  themselves  to  the  worship  of  Baal-peor, 
And  ate  sacrifices  offered  to  lifeless  idols. 

29  Thus  they  provoked  his  anger  by  their  practices, 
And  a  plague  broke  in  upon  them. 

30  Then  stODd  up  Phinehas,  and  executed  judgment, 
And  the  plague  was  stayed. 

31  And  this  was  counted  to  him  for  righteousness, 
To  all  generations  for  ever. 

32  They  provoked   him   also  at   the  waters    of  Meribah 
And  evil  befell  Moses  on  their  account.  [strife], 

33  For  they  provoked  his  spirit. 

So  that  he  spake  inconsiderately  with  his  lips. 

34  They  did  not  destroy  the  nations. 
As  Jehovah  had  commanded  them. 

35  They  mingled  themselves  with  the  peoples. 
And  learned  their  practices. 

M  They  even  worshipped  their  idols, 
AYhich  became  to  them  a  snare. 

37  Their  sons  and  their  daughters  they  sacrificed  to  demons, 

38  And  shed  innocent  blood, 

The  blood  of  their  own  sons  and  daughters. 
Whom  they  sacrificed  to  the  idols  of  Canaan  ; 
And  the  land  was  polluted  with  blood. 

39  Thus  they  defiled  themselves  with  their  works, 
And  played  the  harlot  with  their  practices. 

40  Then  burned  the  anger  of  the  Lord  against  his  people, 
So  that  he  abhorred  his  own  inheritance. 

41  And  he  gave  them  into  the  hand  of  the  nations, 
And  they  who  hated  them  ruled  over  them. 

42  Their  enemies  oppressed  them, 

And  they  were  bowed  down  under  their  hand. 

43  Many  times  did  he  deliver  them ; 

But  they  provoked  him  by  their  devices, 

And  they  were  brought  low  for  their  iniquities. 


184  THE     PSALMS.  \fs.  cir. 

44  Yet,  when  lie  heard  their  cries, 
He  had  regard  to  their  afiSiction ; 

45  He  remembered  his  covenant  with  them. 

And  repented  according  to  the  greatness  of  his  mercj, 

46  And  caused  them  to  find  pity 
Among  all  that  carried  them  captive. 

47  Save  us,  0  Jehovah,  our  God !  and  gather  us  from  among 

the  nations, 
That  we  may  give  thanks  to  thy  holy  name, 
And  glory  in  thy  praise  ! 

48  Messed  he  Jehovah,  the  God  of  Israel, 
From  everlasting  to  everlasting  ! 

And  let  all  the  people  say,  Amen  ! 
Praise  ye  Jehovah  ! 


BOOK   Y. 


PSALM    CVII. 

The  goodness  of  God  to  various  classes  of  men,  in  delivering  them  from 
calamities  of  various  kinds.  Tliis  psalm  appears  from  its  contents  to  have 
been  composed  some  time  after  the  return  from  the  Babylonish  captivity. 

1  O  GIVE  thanks  to  the  Lord,  for  he  is  good ; 
For  his  mercy  endureth  for  ever ! 

2  Let  the  redeemed  of  the  Lord  say  it, 

Whom  he  hath  redeemed  from  the  hand  of  the  enemy ; 

3  Whom  he  hath  gathered  from  the  lands, 

From  the  east,  the  west,  the  north,  and  the  south. 

4  They  were  wandering  in  the  wilderness,  in  a  desert, 
They  found  no  way  to  a  city  to  dwell  in. 

5  They  were  hungry  and  thirsty, 
And  their  souls  fainted  within  them. 

6  Then  they  cried  to  the  Lord  in  their  trouble, 
And  he  delivered  them  out  of  theu'  distress. 

7  He  led  them  in  a  straight  way. 

Till  they  came  to  a  city  where  they  might  dwell. 

8  O  let  them  praise  the  Lord  for  his  goodness, 
For  his  wonderful  works  to  the  children  of  men  ! 

9  For  he  satisfieth  the  thirsty. 

And  the  hungry  he  filleth  with  good. 

10  They  dwelt  in  darkness  and  the  shadow  of  death, 
Being  bound  in  affliction  and  iron  ; 

11  Because  they  disobeyed  the  commands  of  God, 
And  contemned  the  will  of  the  Most  High ; 

12  Their  hearts  he  brought  down  by  hardship ; 
They  fell  down,  and  there  was  none  to  help. 

13  But  they  cried  to  the  Lord  in  their  trouble. 
And  he  saved  them  out  of  their  distresses  ; 

[185] 


186  THE     PSALMS.  [ps.  cvii- 

14  He  brouglit  them  out  of  darkness  and  the  shadow  of  death, 
And  brake  their  bands  asunder. 

15  O  let  them  praise  the  Lord  for  his  goodness, 
For  his  wonderful  works  to  the  children  of  men  ! 

16  For  he  hath  broken  the  gates  of  brass, 
And  cut  the  bars  of  iron  asunder. 

17  The  foolish,  because  of  their  transgressions, 
And  because  of  their  iniquities,  were  afflicted ; 

18  They  abhorred  all  kinds  of  food  ; 
They  were  near  to  the  gates  of  death. 

19  Then  they  cried  to  the  Lord  in  their  trouble, 
And  he  delivered  them  out  of  their  distresses  ; 

20  He  sent  his  word,  and  healed  them. 
And  saved  them  from  their  destruction. 

21  O  let  them  praise  the  Lord  for  his  goodness, 
For  his  wonderful  works  to  the  children  of  men ! 

22  Let  them  offer  the  sacrifices  of  thanksgiving, 
And  declare  his  works  with  joy  ! 

23  They  who  go  down  to  the  sea  in  ships. 
And  do  business  in  great  waters, 

24  These  see  the  works  of  the  Lord, 
And  his  wonders  in  the  deep. 

25  He  commandetli,  and  raiseth  the  stormy  wind, 
Which  lifteth  high  the  waves. 

26  They  mount  up  to  the  heavens, 
They  sink  down  to  the  depths. 
Their  soul  melteth  with  distress  ; 

27  They  reel  and  stagger  like  a  drunken  man. 
And  all  their  skill  is  vain. 

28  Tlien  they  cry  to  the  Lord  in  their  trouble, 
And  he  saveth  them  out  of  their  distresses ; 

29  He  turneth  the  storm  into  a  calm, 
And  the  waves  are  hushed ; 

30  Then  they  rejoice  that  they  are  still. 

And  he  bringeth  them  to  their  desired  haven, 

31  O  let  them  praise  the  Lord  for  his  goodness, 
For  his  wonderful  works  to  the  children  of  men ! 

32  Let  them  extol  him  in  the  congregation  of  the  people, 
And  praise  him  in  the  assembly  of  the  elders  ! 


PS.  cviii.]  THE     PSALMS.  187 

33  He  turneth  rivers  into  a  desert, 
And  springs  of  water  into  dry  ground ; 

34  A  fruitful  land  into  barrenness, 

For  the  wickedness  of  them  that  dwell  therein. 

35  He  turneth  the  desert  into  a  lake  of  water, 
And  dry  ground  into  springs  of  water ; 

36  And  there  he  causeth  the  hungry  to  dwell. 
And  they  build  a  city  for  a  dwelling-place, 

37  And  sow  fields  and  plant  vineyards, 
Which  yield  a  fruitful  increase. 

38  He  blesseth  them,  so  that  they  multiply  greatly, 
And  sufFereth  not  their  cattle  to  decrease. 

39  When  they  are  diminished  and  brought  low 
By  oj^pression,  affliction,  and  sorrow, 

40  He  poureth  contempt  upon  princes, 

And  causeth  them  to  wander  in  a  patliless  wilderness ; 

41  But  he  raiseth  the  poor  from  their  affliction. 
And  increaseth  their  families  like  a  flock. 

42  The  righteous  see  it  and  rejoice, 
And  all  iniquity  shutteth  her  mouth. 

43  Whoso  is  wise,  let  him  observe  this. 

And  have  regard  to  the  loving-kindness  of  the  Lord  ! 


PSALM    CVHL 

Prayer  for  deliverance  from  enemies ;  expression  of  assurance  of  it.  This 
psalm  is  composed  of  parts  of  two  other  psalms;  namely,  Ps.  Ivii.  7-11, 
and  Ps.  Ix.  5-12.  It  has  been  conjectured  that  it  was  compiled  for  some 
public  occasion  in  the  later  period  of  the  Jewish  nation. 

A  psalm  of  David. 

1  O  God  !  my  heart  is  strengthened  ! 
I  will  sins:  aiTcl  mve  thanks. 

2  Awake,  my  soul !  awake,  my  psaltery  and  harp  ! 
I  will  wake  with  the  early  dawn. 

3  I  will  praise  thee,  O  Lord  !  among  the  nations ; 
I  will  sing  to  thee  among  the  peoj^les ! 

4  For  thy  mercy  reacheth  to  the  heavens, 
And  thy  truth  above  the  clouds. 

5  Exalt  thyself,  O  God  !  above  the  heavens, 
And  thy  glory  above  all  the  earth ! 


188  THE     PSALMS.  [^s.  cix. 

6  That  thy  beloved  ones  may  be  delivered, 
Save  with  thy  right  hand,  and  answer  me  ! 

7  God  promiseth  in  his  holiness ;  I  will  rejoice 
I  shall  yet  divide  Shechem, 

And  measure  out  the  valley  of  Succoth ; 

8  Gilead  shall  be  mine,  and  mine  Manasseh ; 
Ephraim  shall  be  my  helmet. 

And  Judah  my  sceptre. 

9  Moab  shall  be  my  washbowl ; 
Upon  Edom  shall  I  cast  my  shoe ; 
I  shall  triumph  over  Philistia. 

10  Who  will  bring  me  to  the  strong  city  ? 
IVlio  will  lead  me  into  Edom  ? 

11  Wilt  not  tliou,  0  God  !  who  didst  forsake  us, 
"SYlio  didst  not  go  forth  with  our  armies  ? 

12  Give  us  thine  aid  in  our  distress, 
For  vain  is  the  help  of  man  ! 

13  Tlirough  God  we  shall  do  valiantly ; 
For  he  will  tread  down  our  enemies. 


PSALM   CIX. 

Prayer  against  enemies. 
Far  the  leader  of  the  mvsic.    A  psalm  of  David, 

1  0  God  of  my  praise  I  be  not  silent ! 

2  For  the  mouths  of  the  wicked  and  the  deceitful  are  opened 

against  me  ; 
They  speak  against  me  with  a  lying  tongue. 

3  They  assault  me  on  every  side  with  words  of  hatred ; 
They  fight  against  me  without  a  cause.     * 

4  For  my  love  they  are  my  adversaries  : 
But  I  give  myself  unto  prayer. 

5  They  repay  me  evil  for  good. 
And  hatred  for  love. 

6  Set  thou  a  wicked  man  over  him. 

And  let  an  adversary  stand  at  his  right  hand  I 

7  When  he  is  judged,  may  he  be  condenmed, 
And  may  his  prayer  be  a  crime ! 


PS.  cix.]  THE    PSALMS.  189 

8  May  his  days  be  few, 

And  another  take  his  office ! 

9  May  his  children  be  fatherless, 
And  his  wife  a  widow  ! 

10  May  his  children  be  vagabonds  and  beggars, 
And  from  their  ruined  dwellings  seek  their  bread ! 

11  May  a  creditor  seize  on  all  that  he  hath, 
And  a  stranger  plunder  his  substance  ! 

12  May  there  be  none  to  show  him  compassion, 
And  none  to  pity  his  fatherless  children ! 

13  May  his  posterity  be  cut  off ; 

In  the  next  generation  may  his  name  be  blotted  out ! 

14  May  the  iniquity  of  his  fathers  be  remembered  by  the 

Lord, 
And  may  the  sin  of  his  mother  never  be  blotted  out ! 

15  May  they  be  before  the  Lord  continually ; 

And  may  he  cut  off  their  memory  from  the  earth ! 

16  Because  he  remembered  not  to  show  pity, 
But  persecuted  the  afflicted  and  the  poor  man, 
And  sought  the  death  of  the  broken-hearted. 

17  As  he  loved  cursing,  let  it  come  upon  him  ; 

As  he  delighted  not  in  blessing,  let  it  be  far  from  him  ! 

18  May  he  be  clothed  with  cursing  as  with  a  garment ; 
May  it  enter  like  water  into  his  bowels. 

And  like  oil  into  his  bones  ! 

19  May  it  be  to  him  like  the  robe  that  covereth  him. 
Like  the  girdle  with  which  he  is  constantly  girded ! 

20  May  this  be  the  wages  of  mine  adversaries  from  the  Lord, 
And  of  them  that  speak  evil  against  me  ! 

21  But  do  thou,  O  Lord,  my  God  !  take  part  with  me, 
For  thine  own  name's  sake  ! 

Because  great  is  thy  mercy,  O  deliver  me  ! 

22  For  I  am  afflicted  and  needy, 

And  my  heart  is  wounded  within  me. 

23  I  am  going  like  a  shadow  ; 

I  am  driven  away  as  the  locust. 

24  My  knees  totter  from  fasting, 
And  my  flesh  faileth  of  fatness. 

25  I  am  a  reproach  to  my  enemies ; 

They  gaze  at  me ;  they  shake  their  heads. 

26  Help  me,  O  Lord,  my  God ! 

O  save  me,  according  to  thy  mercy ! 


190  THE     PSALMS.  [ps.  ex. 

27  Tliat  they  may  know  that  this  is  thy  hand ; 
That  thou,  0  Lord  !  hast  done  it ! 

28  Let  them  curse,  but  do  thou  bless  ! 

When  they  arise,  let  them  be  put  to  shame ; 
But  let  thy  servant  rejoice  ! 

29  May  my  enemies  be  clothed  with  ignominy ; 

May  they  be  covered  with  their  shame,  as  with  a  mantle  ! 

30  I  will  earnestly  praise  the  Lord  with  my  lips ; 
In  the  midst  of  the  multitude  I  will  praise  him. 

31  For  he  standeth  at  the  right  hand  of  the  poor, 
To  save  him  from  those  who  would  condemn  him. 


PSALM   ex. 

Promise  to  the  king  on  Mount  Zion  that  he  should  be  victorious  over  all  his 
enemies,  and  have  priestly  as  well  as  regal  dignity. 

A  psalm  of  David. 

1  Jehovah  said  to  ray  lord, 
"  Sit  thou  at  my  right  hand, 

Until  I  make  thy  foes  thy  footstool." 

2  Jehovah  will  extend  the  sceptre  of  thy  power  from  Zion : 
Rule  thou  in  the  midst  of  thine  enemies ! 

3  Thy  people   shall   be   ready,  when   thou   musterest   thy 

forces,  in  holy  splendor  ; 
Thy  youth  shall  come  forth  like  dew  from  the  womb  of 
the  morning. 

4  Jehovah  hath  sworn,  and  he  will  not  repent : 
"  Thou  art  a  priest  for  ever, 

After  the  order  of  Melchisedeck  !  " 

5  The  Lord  is  at  thy  right  hand. 

He  shall  crush  kings  in  the  day  of  his  wrath. 

6  He  shall  execute  justice  among  the  nations  ; 
He  shall  fill  them  with  dead  bodies, 

He  shall  crush  the  heads  of  his  enemies  over  many  lands. 

7  He  shall  drink  of  the  brook  in  the  way ; 
Therefore  shall  he  lift  up  his  head. 


PS.  CXI.,  cxn.]  THE    PSALMS.  191 

PSALM    CXI. 

Hymn  of  praise  for  God's  goodness  to  his  people,  in  his  works  and  word. 

1  Praise  ye  the  Lord  ! 

I  will  praise  the  Lord  with  my  whole  heart, 

In  the  assembly  of  the  righteous,  and  in  the  congregation. 

2  The  works  of  the  Lord  are  great, 

Sought  out  by  all  who  have  pleasure  in  them. 

3  His  deeds  are  honorable  and  glorious. 
And  his  righteousness  endureth  for  ever. 

4  He  hath  established  a  memorial  of  his  wonders  ; 
The  Lord  is  gracious  and  full  of  compassion. 

5  He  giveth  meat  to  them  that  fear  him  ; 
He  is  ever  mindful  of  his  covenant. 

6  He  showed  his  people  the  greatness  of  his  works, 
When  he  gave  them  the  inheritance  of  the  heathen. 

7  The  deeds  of  his  hands  are  truth  and  justice  ; 
All  his  commandments  are  sure  ; 

8  They  stand  firm  for  ever  and  ever. 
Being  founded  in  truth  and  justice. 

9  He  sent  redemption  to  his  people ; 
He  established  his  covenant  for  ever ; 

Holy,  and  to  be  had  in  reverence,  is  his  name. 
10  The  fear  of  the  Lord  is  the  beginning  of  wisdom  ; 

A  good  understanding  have  all  they  who  keep  his  com- 
mandments ; 
His  praise  endureth  for  ever. 

PSALM  cxn. 

The  blessedness  of  the  righteous  man. 

1  Praise  ye  the  Lord  ! 

Happy  the  man  who  feareth  the  Lord, 
Who  taketh  delight  in  his  commandments  ! 

2  His  posterity  shall  be  mighty  on  the  earth ; 
The  race  of  the  righteous  shall  be  blessed. 

3  Wealth  and  riches  shall  be  in  his  house ; 
His  righteousness  shall  endure  for  ever. 


192  THE     PSALMS.  [ps.  cxin. 

4  To  the  righteous  shall  arise  light  out  of  darkness ; 

He  is  gracious  and  full  of  compassion  and  righteousness. 

5  Happy  the  man  who  hath  pity  and  lendeth  ! 
He  shall  sustain  his  cause  in  judgment ; 

6  Yea,  he  shall  never  be  moved : 

The  rio-hteous  shall  be  in  everlastincj  remembrance. 

7  He  is  not  afraid  of  evil  tidings  ; 

His  heart  is  firm,  trusting  in  the  Lord. 
P  His  heart  is  firm ;  he  hath  no  fear, 

Till  he  see  his  desire  upon  his  enemies. 
9  He  hath  scattered  blessings  ;  he  hath  given  to  the  poor ; 

His  righteousness  shall  endure  for  ever ; 

His  horn  shall  be  exalted  with  honor. 
10  The  wicked  shall  see,  and  be  grieved  ; 

He  shall  gnash  his  teeth,  and  melt  away ; 

The  desire  of  the  wicked  shall  perish. 


PSALM   CXIII. 

Praise  to  God  for  his  condescending  goodness. 

1  Praise  ye  the  Lord  ! 

Praise,  0  ye  servants  of  the  Lord  ! 
Praise  the  name  of  the  Lord  ! 

2  Blessed  be  the  name  of  the  Lord 
From  this  time  forth,  even  for  ever ! 

3  From  the  rising  of  the  sun  to  its  going  down, 
May  the  Lord's  name  be  praised  1 

4  The  Lord  is  high  above  all  nations ; 
His  glory  is  above  the  heavens. 

5  Who  is  like  the  Lord,  our  God, 
That  dwelleth  on  high, 

6  That  looketh  down  low 

Upon  the  heavens  and  the  earth  ? 

7  He  raiseth  the  poor  from  the  dust, 

And  exalteth  the  needy  from  the  dungliill,     . 

8  To  set  him  among  princes, 

Even  among  the  princes  of  his  people. 

9  He  causeth  the  barren  woman  to  dwell  in  a  house, 
A  joyful  mother  of  children. 

Praise  ye  the  Lord  ! 


PS.  cxiv.,  cxv.]  THE    PSALMS.  193 

PSALM    CXIV. 

On  the  coming  forth  from  Egypt,  under  the  guidance  of  God. 

1  "When  Israel  came  forth  from  Egypt, 

The  house  of  Jacob  from  a  people  of  strange  language, 

2  Judah  was  his  sanctuary, 
And  Israel  his  dominion. 

3  The  sea  beheld,  and  fled  ; 
The  Jordan  turned  back. 

4  The  mountains  ski23iDed  like  rams, 
And  the  hills  like  lambs. 

6       What  aileth  thee,  O  thou  sea !  that  thou  fleest  ? 
Thou,  Jordan,  that  thou  turnest  back  ? 

6  Ye  mountains,  that  ye  skip  like  rams, 
And  ye  hills  like  lambs  ? 

7  Tremble,  O  earth  !  at  the  presence  of  the  Lord, 
At  the  presence  of  the  God  of  Jacob ; 

8  Who  turned  the  rock  into  a  standing  lake, 
And  the  flint  into  a  fountain  of  water  I 


PSALM   CXV. 

Prayer  that  Jehovah  would  display  his  glory  as  the  true  God,  by  giving  aid 
to  his  people  against  the  worshippers  of  idols. 

1  Not  unto  us,  0  Lord  !  not  unto  us, 
But  unto  thy  name,  give  glory, 

For  thy  mercy  and  thy  truth's  sake  ! 

2  Why  should  the  nations  say, 
"  Where  is  now  their  God  ?  " 

3  Our  God  is  in  the  heavens ; 
He  doeth  whatever  he  pleaseth. 

4  Their  idols  are  silver  and  gold. 
The  work  of  men's  hands  : 

6  They  have  mouths,  but  they  speak  not ; 

Eyes  have  they,  but  they  see  not ; 
6  They  have  ears,  but  they  hear  not ; 

Noses  have  they,  but  they  smell  not ; 

9 


194  THE     PSALMS.  L^s.  cxvi. 

7  They  li'ave  hands,  but  they  handle  not ; 
They  have  feet,  but  they  walk  not ; 
Nor  do  they  speak  with  their  throats. 

8  They  who  make  them  are  like  unto  them ; 
And  so  is  every  one  that  trusteth  in  them. 

9  O  Israel !  trust  thou  in  the  Lord  ! 
He  is  their  help  and  their  shield. 

10  O  house  of  Aaron  !  trust  ye  in  the  Lord  ! 
He  is  their  help  and  their  shield. 

11  Ye  that  fear  the  Lord  trust  in  the  Lord  ! 
He  is  their  help  and  their  shield. 

12  The  Lord  hath  been  mindful  of  us  ;  he  will  bless  us ; 
He  will  bless  the  house  of  Israel ; 

He  will  bless  the  house  of  Aaron. 

13  He  will  bless  them  that  fear  the  Lord,  both  small  and 

great. 

14  The  Lord  will  increase  you  more  and  more, 
You  and  your  children. 

15  Blessed  are  ye  of  the  Lord, 
Who  made  heaven  and  earth. 

16  The  heaven  is  the  Lord's  heaven  ; 

But  the  earth  he  hath  given  to  the  sons  of  men. 

17  The  dead  praise  not  the  Lord,  — 
No  one  who  goeth  down  into  silence. 

18  But  we  will  bless  the  Lord, 
From  this  time  forth  even  for  ever ! 
Praise  ye  the  Lord  ! 

PSALM   CXVI. 

Thanksgiving  for  deliverance  from  distress. 

1  I  REJOICE  that  the  Lord  hath  heard  the  voice  of  my 

supplication, 

2  That  he  hatli  inclined  his  ear  to  me  and  heard  me ; 
I  will  call  upon  him  as  long  as  I  live. 

3  The  snares  of  death  encompassed  me, 

And  the  pains  of  the  underworld  seized  upon  me ; 
I  found  distress  and  sorrow. 

4  Then  called  I  upon  the  Lord  : 
0  Lord  !  deliver  me  I 


PS.  cxvi.]  THE    PSALMS.  195 

5  Gracious  is  the  Lord,  and  righteous  ; 
Yea,  our  God  is  merciful. 

6  The  Lord  preserveth  the  simple ; 

I  was  brought  low,  and  he  helped  me. 

7  Return,  O  my  soul !  to  thy  rest ! 

For  the  Lord  hath  dealt  kindly  with  thee. 

8  For  thou  hast  preserved  me  from  death ; 
Thou  hast  kept  mine  eyes  from  tears, 
And  my  feet  from  falling ! 

9  I  shall  walk  before  the  Lord, 
In  the  land  of  the  living. 

10  I  had  trust,  although  I  said, 
"  I  am  grievously  afflicted  !  " 

11  I  said  in  my  distress, 
"  All  men  are  liars." 

12  What  shall  I  render  to  the  Lord 
For  all  his  benefits  to  me  ? 

13  I  will  take  the  cup  of  salvation, 

And  call  upon  the  name  of  the  Lord  ; 

14  I  will  pay  my  vows  to  the  Lord, 
In  the  presence  of  all  his  people. 

15  Precious  in  the  eyes  of  the  Lord 
Is  the  death  of  his  holy  ones. 

16  Hear,  0  Lord  !  for  I  am  thy  servant ; 

I  am  thy  servant,  the  son  of  thy  handmaid ! 
Thou  hast  loosed  my  bonds. 

17  I  will  offer  to  thee  the  sacrifice  of  thanksgiving, 
And  will  call  upon  the  name  of  the  Lord. 

18  I  will  pay  my  vows  to  the  Lord 
In  the  presence  of  all  his  people, 

19  In  the  courts  of  the  house  of  the  Lord, 
In  the  midst  of  thee,  O  Jerusalem  I 
Praise  ye  the  Lord  ! 


196  THE    PSALMS.  [ps.  cxvn.,  cxvm. 

PSALM    CXVII. 

A  psalm  of  praise. 

1  Praise  the  Lord,  all  ye  nations ! 
Praise  him,  all  ye  people  ! 

2  For  great  toward  us  hath  been  his  kindness, 

And  the  faitlifulness  of  the  Lord  endureth  for  ever. 
Praise  ye  the  Lord  ! 

PSALM   CXVIIL 

A  psalm  of  public  thanksgiving  and  triumph  for  deliverance  from  danger 
and  victory  over  enemies. 

1  O  GIVE  thanks  to  the  Lord,  for  he  is  good ; 
For  his  kindness  endureth  for  ever  ! 

2  Let  Israel  now  say, 

His  kindness  endureth  for  ever ! 

3  Let  the  house  of  Aaron  now  say. 
His  goodness  endureth  for  ever ! 

4  Let  all  who  fear  the  Lord  say, 
His  kindness  endureth  for  ever ! 

6       I  called  upon  the  Lord  in  distress  ; 
He  heard,  and  set  me  in  a  wide  place. 

6  The  Lord  is  on  my  side,  I  will  not  fear : 
Wliat  can  man  do  to  me  ? 

7  The  Lord  is  my  helper ; 

I  shall  see  my  desire  upon  my  enemies, 

8  It  is  better  to  trust  in  the  Lord 
Than  to  put  confidence  in  man ; 

9  It  is  better  to  trust  in  the  Lord 
Than  to  put  confidence  in  prmces. 

10  All  the  nations  beset  me  around. 

But  in  the  name  of  the  Lord  I  destroyed  them. 

11  They  beset  me  on  every  side ; 

But  in  the  name  of  the  Lord  I  destroyed  them. 

12  They  beset  me  around  like  bees ; 

They  were  quenched  like  the  fire  of  thorns, 
For  in  the  name  of  the  Lord  I  destroyed  them. 


PS.  cxvm.]  THE     PSALMS.  197 

13  Thou  didst  assail  me  with  violence  to  bring  me  down  ! 
But  the  Lord  was  my  support. 

14  The  Lord  is  my  glory  and  my  song ; 
For  to  him  I  owe  my  salvation. 

15  The  voice  of  joy  and  salvation  is  in  the  habitations  of  the 

righteous  : 
"  The  right  hand  of  the  Lord  doeth  valiantly ; 

16  The  right  hand  of  the  Lord  is  exalted  ; 
The  right  hand  of  the  Lord  doeth  valiantly." 

17  I  shall  not  die,  but  live, 

And  declare  the  deeds  of  the  Lord. 

18  The  Lord  hath  sorely  chastened  me, 
But  he  hath  not  given  me  over  to  death. 

19  Open  to  me  the  gates  of  righteousness. 
That  I  may  go  in,  and  praise  the  Lord  ! 

20  This  is  the  gate  of  the  Lord, 
Throuo;h  which  the  rio-hteous  enter. 

21  I  praise  thee  that  thou  hast  heard  me, 
And  hast  been  my  salvation. 

22  "  The  stone  which  the  builders  rejected 
Hath  become  the  chief  corner-stone. 

23  This  is  the  Lord's  doing ; 
It  is  marvellous  in  our  eyes ! 

2-1  This  is  the  day  which  the  Lord  hath  made ; 
Let  us  rejoice  and  be  glad  in  it ! 

25  Hear,  0  Lord  !  and  bless  us  ! 

Hear,  O  Lord  !  and  send  us  prosperity  !  " 

26  "  Blessed  be  he  that  cometh  in  the  name  of  the  Lord  ! 
We  bless  you  from  the  house  of  the  Lord." 

27  "  Jehovah  is  God,  he  hath  shone  upon  us  : 

Bind  the  sacrifice  with  cords  to  the  horns  of  the  altar ! " 

28  Thou  art  my  God,  and  I  will  praise  thee ; 
Thou  art  my  God,  and  I  will  exalt  thee ! 

29  O  give  thanks  to  the  Lord,  for  he  is  good ; 
For  his  kindness  endureth  for  ever ! 


198  THE    PSALMS.  [ps.  cxix. 


PSALM   CXIX. 

The  excellence  of  the  divine  laws,  and  the  happiness  of  those  who  obser\'e 
them.  The  aim  of  the  poet  seems  to  have  been  to  present  these  two  ideas 
in  every  possible  variety  of  expression. 

1  Happy  are  they  who  are  upright  in  their  way, 
Who  walk  in  the  hiw  of  the  Lord  ! 

2  Happy  are  they  who  observe  his  ordinances, 
And  seek  him  with  their  whole  heart ; 

3  Who  also  do  no  iniquity, 
But  walk  in  his  ways  ! 

4  Thou  hast  commanded  us  to  keep  thy  precepts  diligently. 

5  O  that  my  ways  were  directed  to  keep  thy  statutes  ! 

6  Then  shall  I  not  be  put  to  shame, 

When  I  have  respect  to  all  thy  commandments. 

7  I  will  praise  thee  in  uprightness  of  heart, 
When  I  shall  have  learned  thy  righteous  laws. 

8  I  will  keep  thy  statutes  ; 
Do  not  utterly  forsake  me  ! 

9  How  shall  a  young  man  keep  his  way  pure  ? 
By  taking  heed  to  it  according  to  thy  word. 

10  With  my  whole  heart  have  I  sought  thee ; 

0  let  me  not  wander  from  thy  commandments  ! 

11  Thy  word  have  I  hid  in  my  heart. 
That  I  might  not  sin  aijainst  thee. 

12  Blessed  be  thou,  O  Lord  ! 

0  teach  me  thy  statutes ! 

13  With  my  lips  do  I  declare 
All  the  precepts  of  thy  mouth. 

14  In  the  way  of  thine  ordinances  I  rejoice 
As  much  as  in  all  riches. 

15  I  meditate  on  thy  precepts. 
And  have  respect  unto  thy  ways. 

16  I  delight  myself  in  thy  statutes  ; 

1  do  not  forget  thy  word. 

17  Deal  kindly  with  thy  servant,  that  I  may  live, 
And  have  regard  to  thy  word  ! 


PS.  cxix.]  THE     PSALMS.  199 

18  Open  thou  mine  eyes, 

That  I  may  behold  wondrous  things  out  of  thy  law  ! 

19  I  am  a  stranger  in  the  earth ; 

O  hide  not  thy  precepts  from  me  ! 

20  My  soul  breaketh  within  me, 

On  account  of  longing  for  thy  judgments  at  all  times. 

21  Thou  rebukest  the  proud,  the  accursed, 
Who  wander  from  thy  commandments. 

22  Eemove  from  me  reproach  and  contempt, 
For  I  have  kept  thine  ordinances ! 

23  Princes  sit  and  speak  against  me, 

But  thy  servant  meditate th  on  thy  statutes. 

24  Thine  ordinances  are  my  delight ; 
Yea,  they  are  my  counsellors. 

25  My  soul  cleaveth  to  the  dust ; 

O  revive  me,  according  to  thy  word  ! 

26  I  have  declared  my  ways,  and  thou  hast  heard  me ; 
Teach  m.e  thy  statutes  ! 

27  Make  me  to  understand  the  way  of  thy  precepts ! 
So  will  I  meditate  upon  thy  wonders. 

28  My  soul  weepeth  for  trouble  ; 

O  lift  me  up  according  to  thy  promise ! 

29  Remove  from  me  the  way  of  falsehood, 
And  graciously  grant  me  thy  law  ! 

30  I  have  chosen  the  way  of  truth, 
And  set  thy  statutes  before  me. 

SI  I  cleave  to  thine  ordinances  ; 

O  Lord  !  let  me  not  be  put  to  shame ! 

32  I  will  run  in  the  way  of  thy  commandments, 
When  thou  shalt  enlarge  my  heart.  , 

33  Teach  me,  O  Lord  !  the  way  of  thy  statutes, 
That  I  may  keep  it  to  the  end ! 

34  Give  me  understanding,  that  I  may  keep  thy  law ; 
That  I  may  observe  it  with  my  whole  heart ! 

35  Cause  me  to  tread  in  the  path  of  thy  commandments. 
For  in  it  I  have  my  delight. 

36  Incline  my  heart  to  thine  ordinances, 
And  not  to  the  love  of  gain  ! 


200  THE     PSALMS.  [ps.  cxix. 

37  Turn  away  mine  eyes  from  beliolding  vanity, 
And  quicken  me  in  thy  law  ! 

38  Fulfil  to  thy  servant  thy  promise, 

Which  thou  hast  made  to  him  who  feareth  thee ! 

39  Turn  away  the  rej^roach  which  I  fear ; 
For  thy  judgments  are  good. 

40  Behold,  I  have  longed  for  thy  precepts ; 

0  quicken  thou  me  in  thy  righteousness ! 

41  Let  thy  mercies  come  to  me,  0  Lord  ! 
And  thy  help  according  to  thy  promise  ! 

42  So  shall  I  be  able  to  answer  him  that  reproacheth  me  ; 
For  I  trust  in  thy  promise. 

43  O  take  not  the  word  of  truth  utterly  out  of  my  mouth ! 
For  I  trust  in  thy  judgments. 

44  So  shall  I  keep  thy  law  continually, 
For  ever  and  ever. 

45  I  shall  walk  in  a  wide  path  ; 
For  I  seek  thy  precepts. 

46  I  will  speak  of  thine  ordinances  before  kings, 
And  will  not  be  ashamed. 

47  I  will  delight  myself  in  thy  commandments,  which  I  love  ; 

48  I  will  lift  up  my  hands  to  thy  precepts,  which  I  love; 

1  will  meditate  on  thy  statutes. 

49  Remember  thy  promise  to  thy  servant, 
Because  thou  hast  caused  me  to  hope  ! 

60  This  is  my  comfort  in  my  affliction ; 
For  tliy  promise  revivcth  me. 

51  The  proud  have  had  me  greatly  in  derision  ; 
Yet  have  I  not  swerved  from  thy  law. 

52  I  remember  tliy  judgments  of  old,  O  Lord  ! 
And  I  comfort  myself. 

53  Indignation  burnetii,  within  me, 

On  account  of  the  wicked  who  forsake  thy  law. 

54  Thy  statutes  have  been  my  song 
In  the  house  of  my  pilgrimage. 

55  In  tlie  night,  O  Lord  !  I  think  of  thy  name, 
And  keep  thy  law  ! 

56  This  liave  I  as  my  own. 
That  I  keep  thy  precepts. 


PS.  cxix.]  THE     PSALMS.  201 

57  Thou  art  my  portion,  O  Lord  ! 

I  have  resolved  that  I  will  keejo  thy  precepts. 

58  I  have  sought  thy  favor  with  my  whole  heart ; 
Be  gracious  unto  me  according  to  thy  promise ! 

59  I  think  on  my  ways, 

And  turn  my  feet  to  thy  statutes ; 

60  I  make  haste,  and  delay  not, 
To  keep  thy  commandments. 

61  The  snares  of  the  wicked  surround  me ; 
Yet  do  I  not  forget  thy  law. 

62  At  midnight  I  rise  to  give  thanks  to  thee 
On  account  of  thy  righteous  judgments. 

63  I  am  the  companion  of  all  who  fear  thee, 
And  who  obey  thy  precepts. 

64  The  earth,  O  Lord  !  is  full  of  thy  goodness ; 
O  teach  me  thy  statutes ! 

63       Thou  dost  bless  thy  servant,  O  Lord  ! 
According  to  thy  promise ! 

66  Teach  me  sound  judgment  and  knowledge  ! 
For  I  have  fiith  in  thy  commandments. 

67  Before  I  was  afflicted,  I  went  astray ; 
But  now  I  keep  thy  word. 

68  Thou  art  good  and  doest  good ; 
O  teach  me  thy  statutes  ! 

69  The  proud  forge  lies  against  me. 

But  I  keep  thy  precepts  with  my  whole  heart. 

70  Their  heart  is  senseless  like  fat ; 
But  I  delight  in  tliy  law. 

71  It  is  good  for  me  that  I  have  been  afflicted, 
That  I  might  learn  thy  statutes. 

72  The  law  of  thy  mouth  is  better  to  me 
Than  thousands  of  gold  and  silver. 

73  Thy  hands  have  made  and  fashioned  me ; 

Give  me  understanding,  that  I  may  learn  thy  command- 
ments ! 

74  They  who  fear  thee  shall  see  me  and  rejoice, 
Because  I  trust  in  thy  word. 

75  I  know,  O  Lord  !  that  thy  judgments  are  right, 
And  that  in  faithfulness  thou  hast  afflicted  me. 

9* 


202  THE    PSALMS.  [ps.  cxix. 

76  0  let  thy  loving-kindness  be  my  comfort, 
According  to  thy  promise  to  thy  servant ! 

77  Let  thy  tender  mercies  come  to  me,  that  I  may  live ! 
For  thy  law  is  my  delight. 

78  May  the  proud  be  jDut  to  shame,  who  wrong  me  without 

cause ! 
But  I  will  meditate  on  thy  precepts. 

79  Let  those  who  fear  thee  turn  unto  me, 
And  they  that  know  thine  ordinances ! 

80  May  my  heart  be  perfect  in  thy  statutes, 
That  I  may  not  be  put  to  shame  ! 

81  My  soul  fainteth  for  th}^  salvation ; 
In  thy  promise  do  I  trust. 

82  Mine  eyes  fail  witli  looking  for  thy  promise  ; 
When,  say  I,  wilt  tliou  comfort  me  ? 

83  Yea,  I  am  become  like  a  bottle  in  the  smoke ; 
Yet  do  I  not  forget  thy  statutes. 

84  How  many  are  the  days  of  thy  servant  ? 

AVhen  wilt  thou  execute  judgment  uj^on  my  persecutors? 

85  The  proud  have  digged  pits  for  me ; 
Tliey  who  do  not  regard  thy  law. 

86  All  thy  commandments  are  faithful ; 

They  persecute  me  without  cause  ;  help  thou  me  I 

87  They  had  almost  consumed  me  from  the  earth ; 
]^ut  I  forsook  not  thy  precepts. 

88  Quicken  me  according  to  thy  loving-kindness, 
That  I  may  keep  the  law  of  thy  mouth  ! 

89  Thy  word,  O  Lokd  !  abideth  for  ever, 
Being  established  like  the  heavens ; 

90  I'liv  faithfulness  endureth  to  all  venerations. 
'J'hou  hast  established  the  earth,  and  it  abideth. 

91  They  continue  to  this  day  accorchng  to  their  ordinances ; 
For  they  are  all  subject  to  thee. 

92  Had  not  thy  law  been  my  delight, 

I  should  have  perished  in  my  affliction. 

93  I  will  never  forget  thy  precejits  ; 
For  by  them  thou  revivest  me. 

94  T  am  thine,  lielp  me  I 
For  I  seek  thy  precepts. 


FS.  cxix.]  THE     PSALMS.  203 

95  The  wicked  lie  in  wait  to  destroy  me  ; 
But  I  will  have  regard  to  thine  ordinances. 

96  I  have  seen  an  end  of  all  perfection ; 
But  thy  law  is  exceeding  broad. 

97  0  how  I  love  thy  law  ! 
It  is  my  daily  meditation. 

98  Thou  hast  made  me  wiser  than  my  enemies  by  thy  pre- 
For  they  are  ever  before  me.  [cepts ; 

99  I  have  more  understanding  than  all  my  teachers ; 
For  thine  ordinances  are  my  meditation. 

100  I  have  more  wisdom  than  the  ancients, 
Because  I  keep  thy  precepts. 

101  I  have  restrained  my  feet  from  every  evil  way, 
That  I  might  keep  thy  word. 

102  I  dej^art  not  from  thy  statutes, 
For  thou  teachest  me ! 

103  How  sweet  are  thy  words  to  my  taste ; 
Yea,  sweeter  than  honey  to  my  mouth ! 

104  From  thy  precepts  I  learn  wisdom; 
Therefore  do  I  hate  every  false  way. 

105  Thy  word  is  a  lamp  to  my  feet. 
And  a  light  to  my  path. 

106  I  have  sworn,  and  I  will  perform  it. 
That  I  will  keep  thy  righteous  statutes. 

107  I  am  exceedingly  afflicted  ; 

Revive  me,  0  Lord  !  according  to  thy  word  ! 

108  Accept,  O  Lord  !  the  free-will  offering  of  my  mouth, 
And  teach  me  thy  statute^s ! 

109  My  life  is  continually  in  my  hand ; 
Yet  do  I  not  forget  thy  law. 

110  The  wicked  lay  snares  for  me. 

Yet  do  I  not  go  astray  from  thy  precepts. 

111  I  have  made  thine  ordinances  my  230ssession  for  ever ; 
For  they  are  the  joy  of  my  heart. 

112  I  have  inclined  my  heart  to  perform  thy  statutes, 
Always,  —  even  to  the  end, 

113  T  hate  impious  men. 
And  thy  law  I  do  love. 


204  THE     PSALMS.  [ps.  cxix. 

114  Thou  art  my  hiding-place  and  my  shield ; 
In  thy  -vyord  I  put  my  trust ! 

115  Depart  from  me,  ye  evil-doers ! 

For  I  will  keep  the  commandments  of  my  God. 

116  Uphold  me  according  to  thy  promise,  that  I  may  live  ; 
And  let  me  not  he  ashamed  of  ray  hope  ! 

117  Do  thou  hold  me  up,  and  I  shall  be  safe, 

And  I  will  have  respect  to  thy  statutes  continually ! 

118  Thou  castest  off  all  who  depart  from  thy  laws ; 
For  their  deceit  is  vain. 

119  Thou  throwest  away  all  the  wicked  of  the  earth,  like 
Therefore  I  love  thine  ordinances.  [dross  ; 

120  My  flesh  trembleth  through  fear  of  thee, 
And  I  am  afraid  of  thy  judgments. 

121  I  have  done  justice  and  equity  ; 

0  leave  me  not  to  mine  oppressors 

122  Be  surety  for  thy  servant  for  good ; 
Let  not  the  proud  oppress  me ! 

123  IMine  eyes  fail  with  looking  for  thy  help, 
And  for  thy  rigliteous  jDromise. 

124  Deal  with  thy  servant  according  to  thy  mercy, 
And  teach  me  thy  statutes ! 

125  I  am  thy  servant ;  give  me  understanding, 
That  I  may  know  thine  ordinances  ! 

126  It  is  time  for  thee,  O  Lord  !  to  act ; 
For  men  have  made  void  thy  law. 

127  Therefore  I  love  thy  commandments  above  gold  ; 
Yea,  above  fine  gold. 

128  Therefore  I  esteem  all  thy  precepts  concerning  all  things 

to  be  right ; 

1  hate  every  false  way. 

129  "Wonderful  are  thine  ordinances  ; 
Therefore  do  I  observe  them. 

130  Tlie  communication  of  thy  precepts  giveth  light ; 
It  giveth  understanding  to  the  simple. 

131  I  open  my  moutli  and  pant ; 

For  I  long  for  thy  commandments. 

132  Look  thou  upon  me,  and  be  gracious  to  me. 
As  is  just  to  those  who  love  tliy  name ! 


PS.  cxix.]  THE     PSALMS.  205 

133  Establish  my  footsteps  in  thy  word, 

And  let  no  iniquity  have  dominion  over  me  ! 

134  Redeem  me  from  the  oppression  of  men, 
So  will  I  keep  thy  precepts ! 

135  Let  thy  face  shine  on  thy  servant, 
And  teach  me  thy  statutes  ! 

136  Rivers  of  water  run  down  mine  eyes, 
Because  men  keep  not  thy  law. 

137  Righteous  art  thou,  O  Lord  ! 
And  just  are  thy  judgments  ! 

138  Just  are  the  ordinances  which  thou  hast  ordained, 
And  altogether  righteous. 

139  My  zeal  consumeth  me, 

Because  my  enemies  forget  thy  word. 

140  Thy  word  is  very  pure, 
Therefore  thy  servant  loveth  it. 

141  Of  mean  condition  am  I,  and  despised ; 
Yet  do  I  not  forget  thy  precepts. 

142  Thy  righteousness  is  everlasting  righteousness, 
And  thy  law  is  truth. 

143  Trouble  and  anguish  have  taken  hold  of  me, 
But  thy  laws  are  my  delight. 

144  The  justice  of  thine  ordinances  is  everlasting  ; 
Give  me  understanding,  and  I  shall  live ! 

145  I  cry  to  thee  with  my  whole  heart ; 

Hear  me,  O  Lord  !  that  I  may  keep  thy  statutes. 

146  I  cry  unto  thee  ;  save  me. 

And  I  will  observe  thine  ordinances. 

147  I  come  before  the  dawn  with  my  prayer ; 
I  trust  in  thy  promise ! 

148  My  eyes  anticipate  the  night-watches. 
That  I  may  meditate  upon  thy  promise. 

149  Hear  my  voice  according  to  thy  loving-kindness  ; 
O  Lord  !  revive  me  according  to  thy  mercy  ! 

150  Near  are  they  whose  aim  is  mischief; 
They  are  far  from  thy  law ; 

151  Yet  thou  art  near,  O  Lord  ! 

And  all  thy  commandments  are  truth ! 


206  THE     PSALMS.  [ps.  cxix. 

152  Long  have  I  known  concerning  thine  ordinances, 
That  thou  hast  founded  them  for  ever. 

153  Look  upon  my  affliction,  and  deliver  me  ! 
For  I  do  not  forget  thy  law. 

154  Maintain  my  cause,  and  redeem  me  ; 
Revive  me  according  to  thy  promise  ! 

155  Salvation  is  far  from  the  wicked, 
Because  they  seek  not  thy  statutes. 

15G  Great  is  thy  compassion,  O  Lord  ! 

Revive  thou  me  according  to  thine  equity ! 

157  Many  are  my  persecutors  and  my  enemies, 
Yet  do  I  not  depart  from  thine  ordinances. 

158  I  behold  the  transgressors,  and  am  grieved 
Because  they  regard  not  thy  word. 

159  Behold,  how  I  love  thy  precepts  ! 

0  Lord  !  revive  me  according  to  thy  loving-kindness ! 

160  The  whole  of  thy  word  is  truth. 

And  all  thy  righteous  judgments  endure  for  ever. 

161  Princes  have  persecuted  me  without  cause ; 
But  my  heart  standeth  in  awe  of  thy  word. 

162  I  rejoice  in  thy  word. 

As  one  that  hath  found  great  spoil. 

163  I  hate  and  abhor  lying, 
And  thy  law  do  I  love. 

164  Seven  times  a  day  do  I  praise  thee 

On  account  of  thy  righteous  judgments. 

165  Great  peace  have  they  who  love  thy  law, 
And  no  evil  shall  befall  them. 

166  0  Lord  !  I  wait  for  thy  salvation, 
And  kee])  thy  commandments  ! 

167  My  soul  observeth  thine  ordinances, 
And  lovetli  them  exceedingly. 

168  I  keep  thy  precepts  and  thine  ordinances ; 
For  all  my  ways  are  before  thee. 

169  Let  my  prayer  come  near  before  thee,  O  Lord  ! 
According  to  thy  promise,  give  me  understanding ! 

170  Let  my  supplication  come  before  thee  ; 
O  deliver  me  according  to  thy  pi*omise  I 


PS.  cxx.,  cxxi.]  THE    PSALMS.  207 

171  My  lips  shall  pour  forth  praise ; 
For  thou  teacliest  me  thy  statutes. 

172  My  tongue  shall  sing  of  thy  word ; 
For  all  thy  commandments  are  right. 

173  Let  thy  hand  be  my  help ; 

For  I  have  chosen  thy  precepts  ! 

174  I  long  for  thy  salvation,  O  Lord  ! 
And  thy  law  is  my  delight ! 

175  Let  me  live,  and  I  will  praise  thee  ; 
Let  thy  judgments  help  me  ! 

176  I  wander  like  a  lost  sheep  ;  seek  thy  servant, 
For  I  do  not  forget  thy  commandments  ! 


PSALM   CXX. 

Complaints  concerning  enemies,  especially  deceivers  and  calmnniatora. 
A  psalm  of  steps. 

1  In  my  distress  I  called  upon  the  Lord, 
And  he  answered  me. 

2  0  Lord  !  deliver  me  from  lying  Tips, 
From  the  deceitful  tongue ! 

3  "WTiat  profit  to  thee, 

Or  what  advantage  to  thee,  is  the  false  tongue  ? 

4  It  is  like  the  sharp  arrows  of  the  mighty  man ; 
Like  coals  of  the  juniper. 

5  Alas  for  me,  that  I  sojourn  in  Mesech, 
That  I  dwell  in  the  tents  of  Kedar ! 

6  Too  long  have  I  dwelt 
T^itn  them  that  hate  peace  ! 

7  I  am  for  peace  ;  yet,  when  I  speak  for  it. 
They  are  for  war. 

PSALM   CXXI. 

Confidence  of  safety  tmder  the  protection  of  God. 
A  psalm  of  the  steps,  or  the  goings  up. 

1       1  LIFT  up  mine  eyes  to  the  hills : 
Whence  cometh  my  help  ? 


208  THE     PSALMS.  [ps.  cxxn. 

2  My  help  cometh  from  the  Lord, 
Who  made  heaven  and  earth. 

3  He  will  not  suffer  thy  foot  to  stumble ; 
Thy  guardian  doth  not  slumber. 

4  Behold,  the  guardian  of  Israel 
Doth  neither  slumber  nor  sleep. 

5  The  Lord  is  thy  guardian  ; 

The  Lord  is  thy  shade  at  thy  right  hand. 

6  The  sun  shall  not  smite  thee  by  day, 
Nor  the  moon  by  night. 

7  The  Lord  will  preserve  thee  from  all  evil ; 
He  will  preserve  thy  life. 

8  The  Lord  will  preserve  thee,  when  thou  goest  out  and 

when  thou  comest  in, 
From  this  time  forth  for  ever. 


PSALM   CXXII. 

Hymn  of  the  Israelites  on  tlieir  journey  to  the  festivals  in  Jerusalem. 
A  -psalm  of  the  steps,  or  the  goings  up.     By  David. 

1  I  WAS  glad  when  they -said  to  me, 
Let  us  go  up  to  the  house  of  the  Lord  ! 

2  Our  feet  are  standing 

Within  thy  gates,  O  Jerusalem  ! 

3  Jerusalem,  the  rebuilt  city  ! 
The  city  that  is  joined  together ! 

4  Thither  the  tribes  go  up, 

The  tribes  of  the  Lord,  according  to  the  law  of  Israe\ 
To  praise  the  name  of  the  Lord. 

5  Tlicrc  stand  the  thrones  of  judgment. 
The  thrones  of  the  house  of  David. 

6  Pray  for  the  peace  of  Jerusalem  ! 
May  they  prosper  who  love  thee ! 

7  Peace  be  within  thy  walls. 

And  prosperity  within  thy  palaces  ! 

8  For  my  brethren  and  comj)anions'  sake  -wiU  I  say, 
Peace  be  Avithin  thee  ! 

9  For  the  sake  of  the  liouse  of  the  Lord,  our  God 
Will  I  seek  thy  good ! 


F8.  cxxiii.,  cxxiv.]  THE     PSALMS.  209 

PSALM   CXXIII. 

Prayer  for  the  deliverance  of  the  Jewish  nation  from  oppression. 
A  song  of  the  steps,  or  the  goings  up. 

1  To  thee  do  I  lift  up  mine  eyes, 

O  Thou  who  dwellest  in  the  heavens  ! 

2  Behold,  as  the  eyes  of  servants  look  to  the  hand  of  their 

masters. 
And  as  the  eyes  of  a  maiden  to  the  hand  of  her  mistress, 
So  do  our  eyes  look  to  the  Lord,  our  God, 
Until  lie  have  pity  upon  us. 

3  Have  mercy  upon  us,  O  Lokd  !  have  mercy  upon  us, 
For  we  are  overwhelmed  with  contemj)t ! 

4  Our  soul  is  filled  to  the  full  with  the  scorn  of  those  who  are 

at  ease, 
And  with  the  contempt  of  the  proud. 

PSALM   CXXIV. 

Thanksgiving  for  deliverance  from  national  calamity. 
A  psalm  of  the  steps,  or  the  goings  up.    By  David. 

1  If  the  Lord  had  not  been  for  us. 

Now  may  Israel  say, 

2  If  the  Lord  had  not  been  for  us, 
When  men  rose  up  against  us, 

3  Then  had  they  swallowed  us  up  alive. 
When  their  wratli  burned  against  us ; 

4  Then  the  waters  had  overwhelmed  us ; 
The  stream  had  gone  over  our  soul ; 

5  The  proud  waters  had  gone  over  our  soul. 

6  Blessed  be  the  Lord, 

Wlio  hath  not  given  us  a  prey  to  their  teeth ! 

7  We  have  escaped'like  a  bird  from  the  snare  of  the  fowler ; 
The  snare  is  broken,  and  we  have  escaped. 

8  Our  helj)  is  in  the  name  of  the  Lord, 

Who  made  heaven  and  earth.  ' 


210  THE    PSALMS.  [ps.  cxxv.,  cxxvi. 

PSALM   CXXV. 

Trust  in  Jehovah,  as  the  perpetual  protector  of  Israel. 
A  psalm  of  the  steps,  or  the  goings  up. 

1  They  who  trust  in  the  Lord  shall  be  as  Mount  Zion, 
Which  cannot  be  moved,  which. stancleth  for  ever. 

2  As  the  mountains  are  round  about  Jerusalem, 
So  the  Lord  is  round  about  his  people, 
Henceforth  even  for  ever  ! 

3  For  the  sceptre  of  the  wicked  shall  not  remain  upon  the 

portion  of  the  righteous, 
Lest  the  righteous  put  forth  their  hands  to  iniquity. 

4  Do  good,  O  Lord  !  to  the  good. 
To  them  that  are  upright  in  heart ! 

5  But  such  as  turn  aside  to  their  crooked  ways,  — 
May  the  Lord  destroy  them  with  the  evil-doers  ! 
Peace  be  to  Israel ! 

PSALM   CXXVI. 

Prayer  of  those  who  had  returned  from  captivity  for  the  restoration  of  the 
exiles  remaining  at  Babylon. 

A  psalm  of  the  steps,  or  the  goings  up. 

1  When  the  Lord  brought  back  the  captivity  of  Zion, 
We  were  like  them  that  dream. 

2  Then  was  our  mouth  filled  with  laughter. 
And  our  tongue  with  singing. 

Then  said  they  among  the  nations, 

"  The  Lord  hath  done  great  things  for  them !  " 

3  Yea,  the  Lord  hath  done  great  things  for  us, 
For  which  we  are  glad. 

4  Bring  back,  O  Lord  !  our  captivity, 
Like  streams  in  the  South  ! 

6  They  who  sow  in  tears  * 
Shall  reap  in  joy. 

6       Yea,  he  goeth  forth  weeping,  bearing  his  seed ; 

He  shall  surely  come  back  rejoicing,  bearing  his  sheaves. 


PS.  cxxvii.,  cxxviii.]       THE    PSALMS.  211 

PSALM   CXXVII. 

"Without  the  blessing  of  God,  nothing  prospers. 
A  psalm  of  the  steps,  or  the  goings  up.    Bi/  Solomon, 

1  Except  the  Lord  build  the  house, 
The  builders  labor  in  vain  ; 

Except  the  Lord  guard  the  city, 
The  watchman  waketh  in  vain. 

2  In  vain  ye  rise  up  early,  and  go  to  rest  late. 
And  eat  the  bread  of  care ! 

The  same  giveth  he  his  beloved  one  in  sleep. 

3  Behold  !  sons  are  an  inheritance  from  the  Lord, 
And  the  fruit  of  the  womb  is  his  gift. 

4  As  arrows  in  the  hand  of  the  warrior, 
So  are  the  sons  of  young  men : 

5  Happy  the  man  that  hath  his  quiver  full  of  them ! 
They  shall  not  be  put  to  shame. 

When  they  speak  with  adversaries  in  the  gate. 

PSALM    CXXVIIL 

Blessings  promised  to  the  religious  man. 
A  psalm  of  the  steps,  or  the  goings  up. 

1  Happy  is  he  who  feareth  the  Lord, 
Who  walketh  in  his  ways  ! 

2  Thou  shalt  eat  the  labor  of  thy  hands ; 

Happy  shalt  thou  be,  and  it  shall  be  well  with  thee ! 

3  Thy  wife  shall  be  like  a  fruitful  vine  within  thy  house ; 
Thy  children  like  olive-branches  round  about  thy  table. 

4  Behold !  thus  Iiapi^y  is  the  man  who  feareth  the  Lord  ! 

5  Jehovah  shall  bless  thee  out  of  Zion, 

And  thou  shalt  see  the  prosperity  of  Jerusalem  all  the 
days  of  thy  life  ; 

6  Yea,  thou  shalt  see  thy  children's  children. 
Peace  be  to  Israel ! 


212  THE    PSALMS.  [ps.  cxxix.,  cxxx. 


PSALM   CXXIX. 

Grateful  acknowledgment  of  past  deliverances,  and  hopes  of  future  aid,  and 
of  the  downfall  of  enemies. 

A  psalm  of  the  steps,  or  the  goings  up. 

1  Much  have  they  afiSdcted  me  from  my  youth, 
May  Israel  now  say  ; 

2  Much  have  they  afflicted  me  from  my  youth, 
Yet  have  they  not  prevailed  against  me. 

3  The  ploughers  ploughed  up  my  back ; 
They  made  long  their  furrows  ; 

4  But  the  Lord  was  righteous ; 

He  cut  asunder  the  cords  of  the  wicked. 

5  Let  all  be  driven  back  with  shame 
Who  hate  Zion  ! 

6  Let  them  be  as  grass  upon  the  house-tops, 
Wliich  withereth  before  one  pulleth  it  up  ; 

7  With  which  the  reaper  filleth  not  his  hand. 
Nor  he  that  bindeth  sheaves  his  bosom  ! 

8  And  they  who  pass  by  do  not  say, 

"  The  blessing  of  the  Lord  be  upon  you  ! 
We  bless  you  in  the  name  of  the  Lord  !  " 


PSALM   CXXX. 

Prayer  for  forgiveness  and  help  for  Israel. 
A  psalm  of  the  steps,  or  the  goings  up, 

1  Out  of  the  depths  do  I  cry  to  thee,  0  Lord  ! 

2  O  Lord  !  listen  to  my  voice, 

Let  thine  ears  be  attentive  to  my  supplication ! 

3  If  thou,  Lord,  shouldst  treasure  up  transgressions, 
Lord,  who  could  stand? 

4  But  with  thee  is  forgiveness, 
That  thou  mayst  be  feared. 

6       I  trust  in  the  Lord  ;  my  soul  doth  trust. 
And  in  his  promise  do  I  confide. 


PS.  cxxxi.,  cxxxii.]  THE     PSALMS.  213 

6  My  soul  waitetli  for  the  Lord 

More  than  they  who  watch  for  the  morning ; 
Yea,  more  than  they  who  watch  for  the  morning ! 

7  O  Israel !  trust  in  the  Lord  ! 
For  with  the  Lord  is  mercy, 

And  with  him  is  plenteous  redemption. 

8  He  will  redeem  Israel 
From  all  his  iniquities. 


PSALM   CXXXI. 

Profession  of  humility,  contentment,  and  submission. 
A  psalm  of  the  steps,  or  the  goings  up.      Of  David. 

0  Lord  !  my  heart  is  not  haughty,  nor  my  eyes  lofty  ; 
I  employ  not  myself  on  great  things,  or  things  too  won- 
derful for  me  ! 
Yea,  I  have  stilled  and  quieted  my  soul 
As  a  weaned  child  upon  his  mother  ; 
My  soul  within  me  is  like  a  weaned  child. 
O  Israel !  trust  in  the  Lord, 
Henceforth  even  for  ever  ! 


PSALM  cxxxn. 

Prayer  at  the  dedication  of  the  temple.    "With  ver.  8-10,  compare  2  Chron. 

vi.  41,  42. 

A  psalm  of  the  steps,  or  the  goings  up, 

1  O  Lord  !  remember  David, 
And  all  his  affliction ! 

2  How  he  sware  to  Jehovah, 

And  vowed  to  the  Mighty  One  of  Jacob : 

3  "  I  will  not  go  into  my  house, 
Nor  lie  down  on  my  bed, 

4  I  will  not  give  sleej*  to  my  eyes. 
Nor  slumber  to  my  eyelids. 


214  THE     PSALMS.  [rs.  cxxxii. 

6  Until  I  find  a  place  for  Jehovah, 

A  habitation  for  the  Mighty  One  of  Jacob." 

6  Behold,  we  heard  of  it  at  Ephratah ; 
We  found  it  in  the  fields  of  the  forest. 

7  Let  us  go  into  his  habitation  ; 
Let  us  worship  at  his  footstool ! 

8  Ai'ise,  O  Lord  !  into  thy  rest, 
Thou,  and  the  ark  of  thy  strength ! 

9  Let  thy  priests  be  clothed  with  righteousness, 
And  thy  holy  ones  shout  for  joy  ! 

10  For  the  sake  of  thy  servant  David, 
Reject  not  the  prayer  of  thine  anointed  ! 

11  Jehovah  hath  sworn  in  truth  unto  David, 
And  he  will  not  depart  from  it : 

"  Of  the  fruit  of  thy  body  will  I  place  upon  the  throna 
for  thee. 

12  If  thy  children  keep  my  covenant. 
And  my  statutes,  which  I  teach  them, 
Their  children  also  thi'oughout  all  ages 
Shall  sit  upon  thy  throne." 

13  For  Jehovah  hath  chosen  Zion  ; 

He  hath  desired  it  as  his  dwelling-place. 

14  "  Tills  is  my  resting-place  for  ever  ; 
Here  will  I  dwell,  for  I  have  chosen  it. 

15  I  will  abundantly  bless  her  provision  ; 
I  will  satisfy  her  poor  with  bread. 

16  I  will  also  clothe  her  priests  with  salvation, 
And  her  holy  ones  shall  shout  aloud  for  joy. 

17  There  will  I  cause  to  spring  forth  a  horn  for  David ; 
I  have  prepared  a  light  for  mine  anointed. 

18  His  enemies  will  I  clothe  with  shame, 
And  the  crown  shall  glitter  upon  his  head." 


PS.  cxxxm.-cxxxv.]        THE     PSALMS.  215 


PSALM   CXXXIII. 

Praise  of  unity  among  brethren. 
A  psalm  of  the  steps,  or  the  goings  up.      By  David, 

1  Behold,  how  good  and  pleasant  it  is 
For  brethren  to  dwell  together  in  unity  ! 

2  It  is  like  precious  perfume  upon  the  head, 
Which  ran  down  upon  the  beard, 

The  beard  of  Aaron  ; 

Which  went  down  to  the  very  border  of  his  garments ; 

3  Like  the  dew  of  Hermon, 

Like  that  which  descendeth  upon  the  mountains  of  Zion. 
For  there  the  Lord  commandeth  a  blessing, 
Even  life  for  evermore. 

PSALM    CXXXIV. 

Exhortation  to  the  servants  of  the  temple  to  celebrate  the  praises  of  God. 
A  psalm  of  the  steps,  or  the  goings  up. 

1  O  PRAISE  the  Lord,  all  ye  servants  of  the  Lord, 
Who  stand  in  the  house  of  the  Lord  by  night ! 

2  Lift  up  your  hands  to  the  sanctuary, 
And  praise  the  Lord  ! 

3  May  the  Lord,  who  made  heaven  and  earth, 
Bless  thee  out  of  Zion ! 

PSALM   CXXXV. 

A  national  psalm  of  praise  to  Jehovah. 

1  Praise  ye  the  Lord  ! 
Praise  ye  the  name  of  the  Lord  ! 
Praise  him,  0  ye  servants  of  the  Lord  ! 

2  Ye  who  stand  in  the  house  of  the  Lord, 
In  the  courts  of  the  house  of  our  God ! 

3  Praise  ye  the  Lord,  for  the  Lord  is  good ; 
Praise  his  name,  for  he  is  kind ! 


216  THE     PSALMS.  [ps!  Cxxxr. 

4  For  the  Lord  chose  Jacob  for  himself, 
And  Israel  for  his  own  possession. 

5  I  know  that  the  Lord  is  great ; 
That  our  Lord  is  above  all  gods. 

6  All  that  the  Lord  pleaseth,  that  he  doeth, 
In  heaven  and  upon  earth, 

In  the  sea,  and  in  all  deeps. 

7  He  causeth  the  clouds  to  ascend  from  the  ends  of  the  earth ; 
He  maketh  lightnings  for  the  rain  ; 

He  bringeth  the  wind  from  his  store-houses. 

8  He  smote  the  first-born  of  Egypt, 
Both  of  man  and  beast. 

9  He  sent  signs  and  wonders  into  the  midst  of  thee,  O  Egypt ! 
Against  Pharaoh  and  all  his  servants  ! 

10  He  smote  many  nations, 
And  slew  mighty  kings  ; 

11  Sihon,  the  king  of  the  Amorites, 
And  Og,  the  king  of  Bashan, 
And  all  the  kings  of  Canaan ; 

12  And  gave  their  land  for  an  inheritance. 
For  an  inheritance  to  Israel,  his  people. 

13  Thy  name,  O  Lord  !  endureth  for  ever  ; 
Thy  memorial,  O  Lord  !  to  all  generations  ! 

14  For  the  Lord  judgeth  his  people, 
And  hath  compassion  on  his  servants. 

15  The  idols  of  the  nations  are  silver  and  gold, 
The  work  of  men's  hands. 

16  They  have  mouths,  but  they  speak  not ; 
Eyes  have  they,  but  they  see  not. 

17  They  have  ears,  but  they  hear  not ; 
And  there  is  no  breath  in  their  mouths. 

18  They  that  make  them  are  like  them ; 
So  is  every  one  that  trusteth  in  them. 

19  Praise  the  Lord,  O  house  of  Israel ! 
Praise  the  Lord,  O  house  of  Aaron  ! 

20  Praise  the  Lord,  0  house  of  Levi ! 

Ye  that  fear  the  Lord,  bless  the  Lord  ! 

21  Praised  be  the  Lord  out  of  Zion, — 
He  that  dwelleth  in  Jerusalem  ! 
Praise  ye  the  Lord  ! 


PS.  cxxxvi.]  THE    PSALMS.  217 

PSALM    CXXXVI. 

A  psalm  of  thanksghdng  for  God's  blessings  to  the  people  of  Israel. 

1  0  GIVE  thanks  to  the  Lord  !  for  he  is  kind ; 
For  his  goodness  endureth  for  ever ! 

2  O  give  thanks  to  the  God  of  gods  ; 
For  his  goodness  endureth  for  ever ! 

3  O  give  thanks  to  the  Lord  of  lords  ; 
For  his  goodness  endureth  for  ever ! 

4  To  him.  that  alone  doeth  gi-eat  wonders ; 
For  his  goodness  endureth  for  ever ! 

5  To  him  that  made  the  heavens  with  wisdom ; 
For  his  goodness  endureth  for  ever  ! 

6  To  him  that  spread  out  the  earth  upon  the  waters ; 
For  his  goodness  endureth  for  ever  ! 

7  To  him  that  made  the  great  lights  ; 
For  his  goodness  endureth  for  ever  ! 

8  The  sun  to  rule  the  day  ; 

For  his  goodness  endureth  for  ever ! 

9  The  moon  and  stars  to  rule  the  night ; 
For  his  goodness  endureth  for  ever  ! 

10  To  him  that  smote  in  Egypt  their  first-born  ; 
For  his  goodness  endureth  for  ever  ! 

11  And  brought  Israel  from  the  midst  of  them  ; 
For  his  goodness  endureth  for  ever  ! 

12  With  a  strong  hand  and  an  outstretched  arm ; 
For  his  goodness  endureth  for  ever  ! 

13  To  him  who  divided  the  Red  sea  into  parts  ; 
For  his  goodness  endureth  for  ever  ! 

14  And  made  Israel  to  pass  through  the  midst  of  it ; 
For  his  goodness  endureth  for  ever ! 

15  And  overthrew  Pharaoh  and  his  host  in  the  Red  sea ; 
For  his  goodness  endureth  for  ever  ! 

16  To  him  who  led  his  peof)le  through  the  wilderness , 
For  his  goodness  endureth  for  ever ! 

17  To  him  who  smote  great  kings' ; 
For  his  goodness  endureth  for  ever  ! 

18  And  slew  mighty  kings  ; 

For  his  goodness  endureth  for  ever  ! 

10 


218  THE     PSALMS.  [PS.  cxxxvii. 

19  Sihon,  the  king  of  tlie  Amorites  ; 
For  his  goodness  endureth  for  ever  ! 

20  And  Og,  the  king  of  Bashan  ; 

For  his  goodness  endureth  for  ever ! 

21  And  gave  their  land  for  an  inheritance  ; 
For  his  goodness  endureth  for  ever ! 

22  For  an  inheritance  to  Israel  his  servant; 
For  his  goodness  endureth  for  ever ! 

23  Who  remembered  us  in  our  low  estate ; 
For  his  fjoodness  endureth  for  ever  ! 

24  And  redeemed  us  from  our  enemies  ; 
For  his  goodness  endureth  for  ever  ! 

25  ^\^lO  giveth  food  unto  all ; 

For  his  goodness  endureth  for  ever  ! 

26  O  give  thanks  to  the  God  of  heaven  ; 
For  his  goodness  endureth  for  ever  ! 

PSALM   CXXXVII. 

The  sadness  of  the  captivity  at  Babylon. 

1  By  the  rivers  of  Babylon,  there  we  sat  down,  yea,  we 

wept, 
When  we  remembered  Zion. 

2  We  hung  our  harps  on  the  willows  in  the  midst  thereof. 

3  For  there  they  who  carried  us  away  captive  required  of 


us  a  sons: 


o  ' 


They  who  wasted  us  required  of  us  mirth : 

"  Sinof  us  one  of  the  sono-s  of  Zion  !  " 
4  How  shall  we  sing  the  Lord's  song 

In  a  strange  land  ? 
6  If  I  forget  thee,  O  Jerusalem, 

Let  my  right  hand  forget  her  cunning  ! 

6  If  I  do  not  remember  thee. 

Let  my  tongue  cleave  to  the  roof  of  my  mouth  ; 
If  I  prefer  not  Jerusalem  above  my  chief  joy ! 

7  Remember,  0  Lord  !  against  the  children  of  Edom 
The  day  of  the  calamity  of  Jerusalem  ! 

Who  said,  "  Raze  it. 

Raze  it  to  its  foundations  !  " 


PS.  cxxxviii.]  THE    PSALMS.  219 

8  0  daughter  of  Babylon,  thou  destroyer ! 
Haj^py  be  he  who  requiteth  thee 

As  thou  hast  dealt  with  us  ! 

9  Happy  be  he.  who  seizeth  thy  little  ones 
And  dasheth  them  against  the  stones  ! 


PSALM   CXXXVIII. 

Thanksgiving  for  deliverance  from  trouble. 
A  psalm  of  David. 

1  I  WILL  praise  thee  with  my  whole  heart ; 
Before  the  gods  will  I  sing  praise  to  thee ; 

2  I  will  worship  toward  thy  holy  temple, 

And  praise  thy  name  for  thy  goodness  and  thy  truth ; 
For  thy  promise  thou  hast  magnified  above  ail  thy  name ! 

3  In  the  day  when  I  called,  thou  didst  hear  me ; 
Thou  didst  strengthen  me,  and  encourage  my  soul. 

4  All  the  kings  of  the  earth  shall  praise  thee,  O  Lord  ! 
When  they  hear  the  promises  of  thy  mouth  ! 

5  Yea,  they  shall  sing  of  the  ways  of  the  Lord  ; 
For  great  is  the  glory  of  the  Lord. 

6  The  Lord  is  high,  yet  he  looketh  upon  the  humble, 
And  the  proud  doth  he  know  from  afar. 

7  Though  I  walk  through  the  midst  of  trouble,  thou  wilt 

revive  me  ; 
Thou  wilt  stretch  forth  thy  hand  against  the  wrath  of  my 

enemies ; 
Thou  wilt  save  me  by  thy  right  hand  ! 

8  The  Lord  will  perform  all  things  for  me ; 
Thy  goodness,  O  Lord  !  endureth  for  ever  : 
Forsake  not  the  works  of  thine  hands  ! 


220  THE     PSALMS.  [ps.  cxxxix. 

PSALM   CXXXIX. 

The  universal  presence  and  knowledge  of  God. 
For  the  leader  of  the  viusic.     A  psalm  of  David. 

1  O  Lord  !  thou  liast  searched  me  and  known  me  ! 

2  Thou  knowest  my  sitting-down  and  my  rising-up ; 
Thou  understandest  my  thoughts  from  afar ! 

3  Thou  seest  my  path  and  my  lying-down, 
And  art  acquainted  with  all  my  ways  ! 

4  For  before  the  word  is  upon  my  tongue, 
Behold,  O  Lord  !  thou  knowest  it  altogether  ! 

5  Thou  besettest  me  behind  and  before, 
And  layest  thine  hand  upon  me  ! 

6  Such  knowledge  is  too  wonderful  for  me  ; 
It  is  high,  I  cannot  attain  to  it! 

7  Whither  sliall  I  go  from  thy  sj)irit, 

And  whither  shall  I  flee  from  thy  presence  ? 

8  If  I  ascend  into  heaven,  thou  art  there ! 

If  I  make  my  bed  in  the  underworld,  behold,  thou  art  there! 

9  If  I  take  the  wings  of  the  morning, 

And  dwell  in  the  remotest  parts  of  the  sea, 

10  Even  there  shall  thy  hand  lead  me, 
And  thy  right  hand  shall  hold  me  ! 

11  If  I  say,  "■  Surely  the  darkness  shall  cover  me;" 
Even  the  night  shall  be  light  about  me. 

12  Yea,  the  darkness  hideth  not  from  thee, 
But  the  night  shineth  as  the  day  ; 

The  darkness  and  the  light  are  both  alike  to  thee  ! 

13  For  thou  didst  form  my  reins  ; 

Thou  didst  weave  me  in  my  mother's  womb. 

14  I  will  praise  thee ;  for  I  am  fearfully  and  wonderfully 

made  ; 
INIarvellous  are  thy  works, 
And  this  my  soul  knoweth  full  well ! 

15  My  frame  was  not  hidden  from  thee. 
When  I  was  made  in  secret. 

When  I  was  curiously  wrought  in  the  lower  parts  of  the 
earth. 


PS.  cxL.]  THE     PSALMS.  221 

16  Tliine  eyes  did  see  my  substance,  while  yet  unformed, 
And  in  thy  book  was  every  thing  written  ; 

My  days  were  appointed  before  one  of  them  existed. 

17  How  precious  to  me  are  thy  thoughts,  O  God  ! 
How  great  is  the  sum  of  them  ! 

18  If  I  should  count  them,  they  would  outnumber  the  sand : 
When  I  awake,  I  am  still  with  thee  ! 

19  O  that  thou  wouldst  slay  the  wicked,  O  God ! 
Ye  men  of  blood,  depart  from  me  ! 

20  For  they  speak  against  thee  wickedly ; 
Thine  enemies  utter  thy  name  for  falsehood. 

21  Do  I  not  hate  them  that  hate  thee,  0  Lord  ? 
Do  I  not  abhor  them  that  rise  up  against  thee  ? 

22  Yea,  I  hate  them  with  perfect  hatred ; 
I  count  them  mine  enemies. 

23  Search  me,  0  God  !  and  know  my  heart ; 
Try  me,  and  know  my  thoughts  ; 

24  And  see  if  the  way  of  trouble  be  within  me, 
And  lead  me  in  the  way  everlasting ! 


PSALM   CXL. 

Prayer  for  aid  against  wicked  enemies. 
For  the  leader  of  the  music.    A  psalm  of  David. 

Deliver  me,  O  Lord  !  from  the  evil  man, 
Save  me  from  the  man  of  violence, 
Who  meditate  mischief  in  their  heart, 
And  daily  stir  up  war ! 
They  sharpen  their  tongues  like  a  serpent ; 
The  poison  of  the  adder  is  under  their  lips.  [Pause.J 

Defend  me,  0  Lord  !  from  the  hands  of  the  wicked. 
Preserve  me  from  the  man  of  violence, 
'\yiio  have  purposed  to  cause  my  fall !  [Pause.] 

The  proud  have  hidden  snares  and  cords  for  me  ; 
They  have  spread  a  net  by  the  way-side  ; 
They  have  set  traps  for  me. 

I  say  to  Jehovah,  Thou  art  my  God ; 
Hear,  0  Jehovah !  the  voice  of  my  supplication  ! 


222  THE     PSALMS.  [ps.  cxli. 

7  The  Lord  Jehovah  is  my  saving  strength  : 
Thou  shelterest  my  head  in  the  day  of  battle  ! 

8  Grant  not,  O  Lord  !  the  desires  of  the  wicked ; 
Let  not  their  devices  prosper  ; 

Let  them  not  exalt  themselves  ! 

9  As  for  the  heads  of  those  who  encompass  me, 
Let  the  mischief  of  their  own  lips  cover  them ! 

10  Let  burning  coals  fall  upon  them  ; 
May  they  be  cast  into  the  fire, 

And  into  deep  waters  from  which  they  shall  not  arise  ! 

11  The  slanderer  shall  not  be  established  upon  the  earth  ; 
Evil  shall  pursue  the  violent  man  to  destruction. 

12  I  know  that  the  Lord  will  maintain  the  cause  of  the 

afflicted, 
And  the  right  of  the  poor. 

13  Yea,  the  righteous  shall  praise  thy  name ; 
The  upright  shall  dwell  in  thy  presence  ! 


PSALM    CXLL 

A  prayer  for  deliverance  from  enemies. 
For  the  leader  of  the  music.    A  psalm  of  David. 

1       I  CRY  to  thee,  O  Lord  !  make  haste  unto  me  ! 

Give  ear  to  my  voice,  when  I  cry  unto  thee ! 
\  Let  my  prayer  come  before  thee  as  incense, 

And  the  lifting-up  of  my  hands,  as  the  evening  sacrifice ! 

5  Set  a  watch,  O  Lord  !  before  my  mouth ; 
Guard  the  door  of  my  lips  ! 

i  Let  not  my  heart  incline  to  any  evil  thing ; 
Let  me  not  practise  wickedness  with  the  doers  of  iniquity, 
And  let  me  not  eat  of  their  delicacies  ! 

6  Let  the  righteous  smite  me,  —  it  shall  be  a  kindness ; 
Let  him  reprove  me,  and  it  shall  be  oil  for  my  head  ; 
Let  him  do  it  again,  and  my  head  shall  not  refuse  it ; 
But  now  I  pray  against  tlieir  wickedness  ! 

6       When  their  judges  are  liurle^  over  the  side  of  the  rock, 
They  shall  hear  how  jjleasant  are  my  words. 


P8.  cxui.]  THE     PSALMS.  223 

7  So  are  our  bones  scattered  at  the  mouth  of  the  underworld, 
As  when  one  furroweth  and  ploweth  ujj  the  land. 

8  But  to  thee  do  my  eyes  look,  O  Lord  Jehovah ! 
In  thee  is  my  trust ; 

Let  not  my  life  be  poured  out ! 

9  Preserve  me  from  the  snares  which  they  have  laid  for  me. 
And  from  the  nets  of  evil-doers  ! 

10  Let  the  wicked  fall  together  into  their  own  traps, 
Whilst  I  make  my  escape  ! 


PSALM    CXLIL 

Prayer  for  deliverance  from  enemies. 
A  psalm  of  David  ;  a  prayer,  when  he  was  in  the  cave 

I  CRY  unto  the  Lord  with  my  voice  ; 
With  my  voice  to  the  Lord  do  I  make  my  supplication. 
I  pour  out  my  complaint  before  him ; 
I  declare  before  him  my  distress. 
When  my  spirit  is  overwhelmed  within  me, 
Thou  knowest  my  path! 

In  the  way  which  I  walk,  they  have  hid  a  snare  for  me. 
I  look  on  my  right  hand,  and  behold, 
But  no  man  knoweth  me  ; 
Refuge  faileth  me ; 
No  one  careth  for  me. 
I  cry  unto  thee,  0  Lord  ! 
I  say,  Thou  art  my  refuge, 
My  portion  in  the  land  of  the  living. 
Attend  to  my  cry,  for  I  am  brought  very  low ; 
Deliver  me  from  my  persecutors, 
For  they  prevail  against  me ! 
Bring  me  out  of  prison. 
That  I  may  praise  thy  name  ! 
The  righteous  shall  gather  around  me, 
When  thou  shalt  show  me  thy  favor. 


224  THE     PSALMS.  [ps.  cxliu 

PSALM   CXLIII. 

A  prayer  for  deliverance  from  enemies. 
A  psalm  of  David. 

1  Hear,  my  prayer,  O  Lord  !  give  ear  to  my  supplications ! 
In  thy  faithfulness,  and  in  thy  righteousness,  answer  me ! 

2  Enter  not  into  judgment  with  thy  servant ; 
For  before  thee  no  man  living  is  righteous. 

3  For  the  enemy  pursueth  my  life ; 
He  hath  smitten  me  to  the  ground ; 
He  hath  made  me  dwell  in  darkness, 
As  those  that  have  been  dead  of  old. 

4  My  spirit  is  overwhelmed  within  me  ; 
My  heart  within  me  is  desolate. 

5  I  remember  the  days  of  old ; 
I  meditate  on  all  tliy  works ; 

I  muse  on  the  deeds  of  thy  hands. 

6  I  stretch  forth  my  hands  unto  thee ; 

My  soul  thirsteth  for  thee,  like  a  parched  land. 

7  Hear  me  speedily,  O  Lord  ! 
My  spirit  faileth ; 

Hide  not  thy  face  from  me, 

Lest  I  become  like  those  who  go  down  to  the  pit ! 

8  Cause  me  to  see  thy  loving-kindness  speedily ; 
For  in  thee  do  I  trust ! 

Make  known  to  me  the  way  which  I  should  take  ; 
For  to  thee  do  I  lift  up  my  soul ! 

9  Deliver  me,  O  Lord  !  from  mine  enemies ; 
For  in  thee  do  I  seek  refuge ! 

10  Teach  me  to  do  thy  will ; 
For  thou  art  my  God  ! 

Let  thy  good  spirit  lead  me  in  a  plain  path ! 

11  Revive  me,  O  Lord  !  for  thy  name's  sake  ! 

In  thy  righteousness,  bring  me  out  of  my  distress  ! 

12  And,  in  tliy  compassion,  cut  off  mine  enemies, 
And  destroy  all  that  distress  me ! 

For  I  am  thy  servant. 


FS.  cxLiv.]  THE    PSALMS.  225 


PSALM   CXLIV. 

Thanksgiving,  prayer  against  enemies,  and  supplication  for  blessings  upon 

the  people. 

A  psalm  of  David, 

1  Blessed  be  the  Lord,  my  rock, 
Wlio  teacheth  my  hands  to  war. 
And  my  fingers  to  fight ! 

2  He  who  is  my  lovmg-kindness  and  my  fortress ; 
My  high  tower  and  my  deliverer, 

My  shield,  and  he  in  whom  I  trust ; 
Who  subdueth  peoples  under  me. 

3  Lord,  what  is  man,  that  thou  art  mindful  of  him. 

Or  the  son  of  man,  that  thou  makest  account  of  him  ? 

4  Man  is  like  a  vapor  ; 

His  day  is  like  a  shadow  that  passeth  away. 

5  Bow  thy  heavens,  O  Lord  !  and  come  down ; 
Touch  the  mountains,  so  that  they  shall  smoke ! 

6  Cast  forth  lightnings,  and  scatter  them  ; 
Shoot  forth  thine  arrows,  and  destroy  them  ! 

7  Send  forth  thine  hand  from  above  ; 
Rescue  and  save  me  from  deep  waters ; 
From  the  hands  of  aliens, 

8  Whose  mouth  uttereth  deceit. 

And  whose  right  hand  is  a  right  hand  of  falsehood ! 

9  I  will  sing  to  thee  a  new  song,  0  God ! 

Upon  a  ten-stringed  psaltery  will  I  sing  praise  to  thee ; 

10  To  thee,  who  givest  salvation  to  kings. 

Who  deliverest  David,  thy  servant,  from  the  destructive 
sword ! 

11  Rescue  and  deliver  me  from  the  hands  of  aliens. 
Whose  mouth  uttereth  deceit. 

And  whose  right  hand  is  a  right  hand  of  falsehood ! 

12  That  our  sons  may  be  as  plants, 
Grown  up  in  their  youth ; 

Our  daughters  as  corner-pillars, 
Hewn  like  those  of  a  palace ! 

10* 


226  THE    PSALMS.  [ps.  cxlv. 

13  That  our  garners  may  be  full, 
Affording  all  kinds  of  store ; 

That  our  sheep  may  bring  forth  thousands 
And  ten  thousands  in  our  streets. 

14  That  our  cattle  may  be  fruitful ; 

That  there  be  no  breaking  in,  or  going  out ; 
And  no  outcry  in  our  streets. 

15  Happy  the  people  that  is  in  such  a  state  ! 
Yea,  happy  the  people  whose  God  is  Jehovah ! 


PSALM   CXLV. 

Praise  to  God  for  his  righteous  and  merciful  government  and  his  kind 

providence. 

A  song  of  praise.    By  David, 

1  I  WILL  extol  thee,  my  God,  the  King! 
I  will  praise  thy  name  for  ever  and  ever ! 

2  Every  day  will  I  bless  thee. 

And  praise  thy  name  for  ever  and  ever ! 

3  Great  is  the  Lord,  and  greatly  to  be  praised ; 
Yea,  his  greatness  is  unsearchable. 

4  One  generation  shall  praise  thy  works  to  another, 
And  shall  declare  thy  mighty  deeds. 

6  I  will  speak  of  the  glorious  honor  of  thy  majesty, 
And  of  thy  wonderful  works. 

6  Men  shall  speak  of  the  might  of  thy  terrible  deeds, 
And  I  will  declare  thy  greatness  ; 

7  They  shall  pour  forth  the  praise  of  thy  great  goodness, 
And  sing  of  thy  righteousness. 

8  The  Lord  is  gracious,  and  full  of  compassion, 
Slow  to  anger,  and  rich  in  mercy. 

9  The  Lord  is  good  to  all, 

And  his  tender  mercies  are  over  all  his  works. 

10  All  thy  works  praise  thee,  O  Lord  ! 
And  thy  holy  ones  bless  thee ! 

11  They  speak  of  the  glory  of  thy  kingdom. 
And  talk  of  thy  power ; 

;2  To  make  known  to  the  sons  of  men  his  mighty  deeds, 
And  the  glorious  majesty  of  his  kingdom. 


PS.  cxLYi.]  THE     PSALMS.  227 

13  Thy  kingdom  is  an  everlasting  kingdom, 

And  thy  dominion  endureth  throughout  all  generations. 

14  The  Lord  upholdeth  all  that  fall, 

And  raiseth  up  all  that  are  bowed  down. 

15  The  eyes  of  all  wait  upon  thee. 

And  thou  givest  them  their  food  in  due  season ; 

16  Thou  openest  thine  hand, 

And  satisfiest  the  desire  of  every  living  thing. 

17  The  Lord  is  righteous  in  all  his  ways, 
And  merciful  in  all  his  works. 

18  The  Lord  is  nigh  to  all  that  call  upon  him, 
To  all  that  call  upon  him  in  truth. 

19  He  fulfilleth  the  desire  of  them  that  fear  him ; 
He  heareth  their  cry,  and  saveth  them. 

20  The  Lord  preserveth  all  that  love  him  ; 
But  all  the  wicked  he  will  destroy. 

21  My  mouth  shall  speak  the  praise  of  the  Lord  ; 

And  let  all  flesh  bless  his  holy  name  for  ever  and  ever ! 


PSALM    CXLVI. 

Admonition  to  trust  not  in  man,  but  in  the  justice  and  mercy  of  God. 

Praise  ye  the  Lord  ! 
Praise  the  Lord,  0  my  soul ! 
I  will  praise  the  Lord,  as  long  as  I  live ; 
I  will  sing  praises  to  my  God,  while  I  have  my  being. 
Put  not  your  trust  in  princes. 
In  the  son  of  man,  in  whom  is  no  help ! 
His  breath  goeth  forth ;  he  returneth  to  the  dust ; 
In  that  very  day  his  plans  perish. 

Happy  is  he  that  hath  the  God  of  Jacob  for  his  help ; 
Whose  hope  is  in  the  Lord,  his  God ; 
Who  made  heaven  and  earth, 
The  sea,  and  all  that  is  therein ; 
Who  keepeth  truth  for  ever  ; 
Who  executeth  judgment  for  the  oppressed ; 
Who  giveth  food  to  the  hungry. 
The  Lord  setteth  free  the  prisoners  ; 


228  THE     PSALMS.  [ps.  cxlvh. 

8  The  Lord  oj^enetli  the  eyes  of  the  blnid ; 

The  Lord  ruiseth  up  them  that  are  bowed  down ; 
The  Lord  loveth  the  righteous. 

9  The  Lord  preserveth  the  strangers ; 

He  relieveth  the  fatherless  and  the  widow ; 
But  the  way  of  the  wicked  he  maketh  crooked. 
10       The  Lord  shall  reign  for  ever ; 
Thy  God,  O  Zion  !  to  all  generations  ! 
Praise  ye  the  Lord  ! 


PSALM   CXLVn. 

The  power  and  goodness  of  God  in  nature,  and  in  his  pecxiliar  favor  to 

Israel. 

1  Praise  ye  the  Lord  ! 

For  it  is  good  to  sing  praise  to  our  God ; 
For  it  is  pleasant,  and  praise  is  becoming. 

2  The  Lord  buildeth  up  Jerusalem ; 

He  gathereth  together  the  dispersed  of  Israel. 

3  He  liealeth  the  broken  in  heart, 
And  bindeth  up  their  wounds. 

4  He  counteth  the  number  of  the  stars ; 
He  calleth  them  all  by  their  names. 

5  Great  is  our  Lord,  and  mighty  in  power ; 
His  understanding  is  infinite. 

6  The  Lord  lifteth  up  the  lowly ; 

He  casteth  the  wicked  down  to  the  ground. 

7  Sing  to  the  Lord  with  thanksgiving  ; 
Sing  praises  upon  the  harp  to  our  God ! 

8  Who  covereth  the  heavens  with  clouds, 
Who  prepareth  rain  for  the  earth, 

Who  causeth  grass  to  grow  upon  the  mountains. 

9  He  giveth  to  the  cattle  their  food, 

And  to  the  J'^oung  ravens,  when  they  cry. 

10  He  de.lighteth  not  in  the  strength  of  the  horse, 
He  taketh  not  pleasure  in  the  legs  of  a  man. 

11  The  Lord  taketh  pleasure  in  those  who  fear  him, 
In  those  who  trust  in  his  mercy. 

12  Praise  the  Lord,  0  Jerusalem ! 
Praise  thy  God,  O  Zion ! 


PS.  cxLYiii.]  THE    PSALMS.  229 

13  For  he  hath  strengthened  the  bars  of  thy  gates  ; 
He  hath  blessed  thy  children  within  thee. 

14  He  maketh  peace  in  thy  borders, 

And  satisfieth  thee  with  the  finest  of  the  wheat. 

15  He  sendeth  forth  his  command  to  the  earth ; 
His  word  runneth  very  swiftly. 

16  He  giveth  snow  like  wool, 

And  scattereth  the  hoar-frost  like  ashes. 

17  He  casteth  forth  his  ice  like  morsels ; 
Who  can  stand  before  his  cold  ? 

18  He  sendeth  forth  his  word,  and  melteth  them  ; 
He  causeth  his  wind  to  blow,  and  the  waters  flow. 

19  He  publisheth  his  word  to  Jacob, 
His  statutes  and  laws  to  Israel. 

20  He  hath  dealt  in  this  manner  with  no  other  nation  ; 
And,  as  for  his  ordinances,  they  have  not  known  them. 
Praise  ye  the  Lord  ! 


PSALM    CXLVin. 

Invocation  of  the  heavens  and  the  earth  to  praise  the  Lord. 

1  Praise  ye  the  Lord  ! 

Praise  the  Lord  from  the  heavens  I 
Praise  him  in  the  heights  ! 

2  Praise  him,  all  ye  his  angels  ! 
Praise  him,  all  ye  his  hosts ! 

3  Praise  ye  him,  sun  and  moon ! 
Praise  him,  all  ye  stars  of  light ! 

4  Praise  him,  ye  heavens  of  heavens  ! 
Ye  waters,  that  are  above  the  heavens  ! 

B  Let  them  praise  the  name  of  the  Lord  ; 
For  he  commanded,  and  they  were  created. 

6  He  hath  also  established  them  for  ever ; 

He  hath  given  them  a  law,  and  they  transgress  it  not. 

7  Praise  the  Lord  from  the  earth, 
Ye  sea-monsters,  and  all  deeps ! 

8  Fire  and  hail,  snow  and  vapor ; 
Thou  tempest,  that  fulfillest  his  word  ! 


'ZBO  THE    PSALMS.  [ps.  cxlix. 

9  Ye  mountains,  and  all  hills  ! 
Fruit-trees,  and  all  cedars  I 

10  Ye  wild  beasts,  and  all  cattle ! 

Ye  creeping  things,  and  winged  birds  ! 

11  Ye  kings,  and  all  peoples, 
Princes,  and  all  judges  of  the  earth ! 

12  Young  men  and  maidens, 
Old  men  and  children  ! 

13  Let  them  praise  the  name  of  the  Lord  ! 
For  his  name  alone  is  exalted ; 

His  glory  is  above  the  earth  and  the  heavens. 

14  He  exalteth  the  horn  of  his  people, 
The  glory  of  all  his  godly  ones, 

Of  the  children  of  Israel,  a  people  near  to  him. 
Praise  ye  the  Lord  ! 


PSALM   CXLIX. 

Praise  to  God  for  national  blessings,  especially  for  success  against  foreign 

enemies. 

1  Praise  ye  the  Lord  ! 

Sing  unto  the  Lord  a  new  song ; 

His  praise  in  the  assembly  of  the  godly ! 

2  Let  Israel  rejoice  in  him  that  made  him  ; 
Let  the  sons  of  Zion  be  joyful  in  their  king ! 

3  Let  them  praise  his  name  in  the  dance  ; 

Let  them  praise  him  with  the  timbrel  and  harp  I 

4  For  the  Lord  taketh  pleasure  in  his  people  ; 
He  will  beautify  the  distressed  with  salvation. 

6  Let  the  godly  rejoice  in  their  glory  ; 
Let  them  shout  for  joy  upon  their  beds  ! 

6  Let  the  praises  of  God  be  in  their  mouth, 
And  a  two-edged  sword  in  their  hand, 

7  To  execute  vengeance  upon  the  nations, 
And  punishment  upon  the  peoples  ! 

8  To  bind  their  kings  with  chains, 
And  their  nobles  with  fetters  of  iron ; 

9  To  execute  upon  them  the  sentence  which  is  written 
This  honor  have  all  his  godly  ones. 

Praise  ye  the  Lord  ! 


PS.  CL.]  THE    PSALMS.  231 

PSALM    CL. 

Exhortation  to  praise  God. 

1  Praise  ye  the  Lord  ! 
Praise  God  in  his  sanctuary ! 
Praise  him  in  his  glorious  firmament ! 

2  Praise  him  for  his  mighty  deeds  ! 

Praise  him  according  to  his  excellent  greatness  ! 

3  Praise  him  with  the  sound  of  trumpets  ! 
Praise  him  with  the  psaltery  and  harp  ! 

4  Praise  him  with  the  timbrel  and  dance  ! 
Praise  him  with  stringed  instruments  and  pipes  ! 

5  Praise  him  with  the  clear-sounding  cymbals  ! 
Praise  him  with  the  high-sounding  cymbals  ! 

6  Let  every  thing  that  hath  breath  praise  the  Lord  ! 
Praise  ye  the  Lord  ! 


THE    PROYERBS. 


INTEODUCTION  TO  THE  PROVERBS. 


That  part  of  Hebrew  literature  wliicli  has  come  down  to  us 
under  the  name  of  the  Proverbs  of  Solomon  contains  something 
more  than  the  title  indicates.  It  is  not  wholly  composed  of  short, 
sententious  maxims  and  enigmatical  propositions,  such  as  com- 
monly receive  the  name  of  proverbs,  but  in  part  of  several  di- 
dactic discourses  of  considerable  length,  containing  exhortations 
to  prudence  and  virtue,  warnings  against  vice  and  folly,  and 
eulogies  upon  true  wisdom.  The  first  nine  chapters  belong  to 
the  latter  species  of  composition.  These  discourses,  as  well  as 
the  proper  proverbs,  are  expressed  in  the  peculiar  form  and  lan- 
guage of  Hebrew  poetry,  and  without  doubt  belong  to  the  most 
flourishing  period  of  Hebrew  literature.  On  the  nature  and  his- 
tory of  this  kind  of  composition,  the  following  just  remarks  have 
been  made  by  Holden,  in  his  Preliminary  Dissertation  to  the 
Proverbs : — 

*'  Short  and  pithy  sentences  have  been  employed  from  the  most 
remote  antiquity  as  the  vehicle  of  ethical  instruction,  and  par- 
ticularly adapted  to  the  simplicity  of  the  early  ages.  "When 
writings  were  but  few,  and  the  reasonings  of  systematic  philoso- 
phy almost  unknown,  just  observations  on  life  and  manners,  and 
useful  moral  precepts,  delivered  in  concise  language,  and  often 
in  verse,  would  form  a  body  of  the  most  valuable  practical  wis- 
dom, which,  by  its  influence  on  the  conduct,  must  have  con- 
tributed largely  to  the  peace  and  well-being  of  society.  An  acute 
remark,  a  moral  adage,  an  admonition  conveyed  in  a  brief  and 
compact  sentence,  would  arrest  the  attention  and  operate  upon 
the  hearts  of  a  rude  people  with  a  force  of  which  there  is  no 

[235] 


236  INTRODUCTION    TO 

example  in  periods  of  greater  cultivation.  Yet,  in  every  age, 
they  are  well  fitted  to  impress  the  minds  of  the  young  and  the 
uninformed;  and,  as  they  are  the  most  valuable  guides  in  the 
alFairs  of  life,  when  we  are  called  upon,  not  to  deliberate,  but  to 
act,  not  to  unfold  a  circuitous  argument,  but  to  transact  business, 
all  must  find  it  highly  advantageous  to  retain  in  their  memories 
the  maxims  of  proverbial  wisdom. 

"This  method  of  instruction  appears  to  be  peculiarly  suited  to 
the  genius  and  disposition  of  the  Asiatics,  among  whom  it  has 
prevailed  from  the  earliest  ages.  The  Gymnosophists  of  India 
delivered  their  philosophy  in  brief,  enigmatical  sentences ;  *  a 
practice  adopted  and  carried  to  a  great  extent  by  the  ancient 
Egj'ptians.f  The  mode  of  convejang  instruction  by  compendious 
maxims  obtained  among  the  Hebrews,  from  the  first  dawn  of  their 
literature,  to  its  final  extinction  in  the  East  through  the  power  of 
the  Mohammedan  arms ;  and  it  was  fiimiliar  to  the  inhabitants 
of  Syria  and  Palestine,  as  we  learn  from  the  testimony  of  St. 
Jerome 4  The  eloquence  of  Arabia  Avas  mostly  exhibited  in 
detached  and  unconnected  sentences,  which,  like  so  many  loose 
gems,  attracted  attention  by  the  fulness  of  the  periods,  the  ele- 
gance of  the  phraseology,  and  the  acuteness  of  proverbial  say- 
ings.§     Nor  do  the  Asiatics  ||  at  present  differ  in  this  respect  from 

*  Diog.  Laert.  Pr&m.,  p.  4,  Genev.  1615. 

t  Jahlonski,  Pantheon  ^gypt,  Proleg.,  c.  3.     Brucker,  lib.  i.  c.  8. 

X  "Familiare  est  Syris,  ct  maxime  Palaistinis,  ad  omnem  scrmonem  suum 
parabolas  jungere."  —  Hieron.,  Comment.  Matt,  xviii.  23. 

§  "  Orationes  autem  eorum  minime  in  partes  suas  juxta  rhetoricaj  apud 
Grgecos  et  Latinos  prseccpta  distributa;,  nee  methodice  coucinnatae;  adeo  ut 
scntentiarum  in  lis  frequentium  gemmse  vere  dispersoe,  minimeque  inter  se 
colligatas  videantur,  tot  usque  sermo  arena  sine  calce  recte  dici  posse  videatur. 
In  sententiarura  tamen  rotunditate,  phrasium  elegantia,  ac  proverbiorum 
acumine,  invenies  quod  animum  feriat."  —  Pococke,  Specimen  Historiae  Ara- 
buni,  p.  167,  ed.  White,  Oxon.  1806.  See  Sale's  Prelim.  Discourse  to  the 
Koran,  §  1,  p.  35,  Lond.  1812. 

II  Hottingeri,  Hist.  Orient.,  lib.  ii.  cap.  5.  Erpenii  Prov.  Arab.  Cent,  duse, 
LeidiB,  1614.  Schultens,  Antholog.  Senten.  Arab.,  Lug.  Bat.  1772.  "  Ve- 
teres  Arabum  sententiaj  sunt  innumerae;  et  permulta  sunt  volumina,  quaj 
Amthal  sive  Sententias  complectuntur."  —  Sir  William  Jones,  Poeseos  Asiati- 
cae  Commentarii,  p.  276,  ed.  Eichhom,  Lips.  1777.    See  D'Herbelot,  Biblio- 


THE     PROVERBS.  237 

their  ancestors ;  as  numerous  amthal,  or  moral  sentences,  are  in 
circulation  throughout  the  regions  of  the  East,  some  of  which 
have  been  published  by  Hottinger,  Erpenius,  the  younger  Schul- 
tens,  and  others  who  have  distinguished  themselves  by  the  pursuit 
of  Oriental  learning.  '  The  moralists  of  the  East,'  says  Sir 
William  Jones,  'have  in  general  chosen  to  deliver  their  precepts 
in  short,  sententious  maxims,  to  illustrate  them  by  sprightly  com- 
parisons, or  to  inculcate  them  in  the  very  ancient  forms  of  agree- 
able apologues.  There  are,  indeed,  both  in  Arabic  and  Persian, 
philosophical  tracts  on  ethics,  written  with  sound  ratiocination  and 
elegant  perspicuity ;  but  in  every  part  of  the  Eastern  world,  from 
Pekin  to  Damascus ,  the  popular  teachers  of  moral  wisdom  have 
immemorially  been  poets,  and  there  would  be  no  end  of  enumer- 
ating their  works,  which  are  still  extant  in  the  five  principal  lan- 
guages of  Asia.'* 

**  The  ingenious,  but  ever-disputing  and  loquacious  Greeks 
were  indebted  to  the  same  means  for  their  earliest  instruction  in 
wisdom.  The  sayings  of  the  Seven  Wise  Men,  the  Golden  Yerses 
of  Pythagoras,  the  remains  of  Theognis  and  Phocylides,  if  genu- 
ine, and  the  Griomai  of  the  older  poets,  testify  the  prevalence 
of  aphorisms  in  ancient  Greece.  Had  no  specimens  remained  of 
Hellenic  proverbs,  we  might  have  concluded  this  to  be  the  case ; 
for  the  Greeks  borrowed  the  rudiments,  if  not  the  principal  part, 
of  their  knowledge  from  those  whom  they  arrogantly  termed  bar- 
barians ;  f  and  it  is  only  through  the  medium  of  compendious 
maxims  and  brief  sentences  that  traditionary  knowledge  can  be 
preserved. J      This  mode  of  communicating  moral  and  practical 


th^que  Orientale,  in  Amthal;  and  Les  Maximes  des  Orientaux,  at  the  end 
of  vol.  iv.  [See  also  Arabum  Proverbia,  edidit  G.  W.  Freytag,  Bonnae  ad 
Rhenum,  1838.     This  work  is  in  four  volumes,  octavo.] 

*  Disc,  on  the  Philos.  of  the  Asiatics,  Works,  vol.  i.  p.  167,  4to. 

t  Brucker,  Hist.  Philos.,  lib.  ii.  cap.  1.  Burnet,  Archseologi^,  lib.  i. 
cap.  9.     Shuckford's  Connections,  Pref.  to  vol.  i. 

J  The  greatest  part  of  Greek  aphorisms  have,  no  doubt,  perished;  having 
fallen  into  neglect  when  the  dialectic  art  and  a  systematic  pliilosophy  gained 
ground  among  this  acute  and  disputatious  people.  Eusebius,  in  his  treatise 
against  Marcellus,  lib.  i.  cap.  3,  makes  mention  of  Greek  proverbs,  and  col- 
lectors of  them.     Among  the  Dq)erdlta  are  the  Kvpiac  Ao^ai  of  Epicurus. 


238  INTRODUCTION    TO 

wisdom  accorded  with  the  sedate  and  deliberative  character  of  the 
Romans ;  *  and,  in  truth,  from  its  influence  over  the  mind,  and  its 
fitness  for  popular  instruction,  proverbial  expressions  exist  in  all 
ages  and  in  all  languages."  f 

The  whole  collection  seems,  in  the  title  of  the  book,  to  be 
ascribed  to  Solomon  as  the  author ;  and,  as  in  1  Kings  iv.  32,  that 
wise  monarch  is  said  to  have  uttered  three  thousand  proverbs, 
such  has  been  the  received  opinion  of  the  Jewish  and  Christian 
churches. 

In  modern  times,  however,  this  opinion  has  been  called  in 
question.  The  learned  and  sagacious  critic,  Grotius,  advanced 
the  opinion,  that  the  Book  of  Proverbs  was  not  an  original  compo- 
sition of  Solomon,  but  a  selection  made  by  him  from  the  proverbs 
of  numerous  writers  who  lived  before  his  time. J  This  opinion 
has  been  adopted,  and  maintained  by  a  variety  of  arguments,  by 
distinguished  critics  in  modern  times.  The  most  important  con- 
sideration, however,  seems  to  be,  that  it  is  not  probable,  according 
to  the  analogy  of  the  literature  of  other  nations,  that  one  man 
should  be  the  author  of  so  much  proverbial  wisdom.  Such  prov- 
erbs, it  is  said,  have  usually  been  the  result  of  the  general  sense 
and  experience  of  a  community,  and  the  product  of  a  large  nura- 

—  Diog.  LiBi-t,  lib.  X.  p.  724.  Cicero,  De  Fiuibus,  lib.  ii.  §  7;  De  Nat.  Deor., 
lib.  1.  §  30. 

*  Seneca,  Ep.  59.  Both  Suetonius  (Vita  Caesaris,  §  56)  and  Cicero  (ad 
Divers.,  lib.  ix.  Ep.  16)  speak  of  the  Dicta  Collectanea  of  Caisar;  namely, 
Apophthegms  collected  by  him;  and  some  aphoristic  sayings  of  the  ancients 
are  reported  by  Valerius  Maximus,  lib.  vii.  cap.  2. 

t  Kay's  Collection  of  English  Proverbs  is  well  known ;  and  there  is  a 
book  entitled,  Adagia,  sive  Proverbiorum  omnium  quae  apud  Gra?cos,  Lati- 
nos, Ilcbricos,  Arabcs,  Sec,  in  usu  fuerunt  Collectio,  fol..  Erf.  1646.  Sir 
AVilliam  Jones  mentions  the  precepts  of  Odin,  written  in  the  Runic  tongue, 
and  the  work  of  a  Persian  poet,  Sheikh  Attar,  as  instances  of  aphoristic 
composition  (Comment,  de  Poes.  Asiat,  p.  274,  ed.  Eichhom,  Lips.  1777). 
Grotius,  in  his  Proleg.  to  tlie  Proverbs,  speaks  of  the  'E/cAoyoi  of  tlie  Byzan- 
tine emperors. 

t  "  Videtur  hie  liber  esse  kx^oyij  optimarum  sententiarum  ex  plurimis  qui 
ante  Salomonem  fuere  scriptoribus,  quales  tK'Aoyag  multi  imperatonun  Con- 
Btantinopolitanorum  conscribi  in  sues  usus  fecere." 


THE    PROVERBS.  239 

ber  of  minds.  Solomon  may  have  composed  a  considerable 
number  of  proverbial  maxims ;  and  other  wise  men  of  the  nation, 
before  and  after  him,  may  have  done  the  same.  Now  it  is  not 
uncommon,  when  one  has  become  distinguished  for  wisdom  or  wit 
in  a  nation,  that  many  things  should  be  ascribed  to  him  of  which 
he  is  not  the  author.  Thus  the  Greeks,  it  is  said,  ascribed  most 
of  their  sententious  maxims  to  Pythagoras ;  the  Arabs,  theirs  to 
Lokman  and  a  few  others ;  the  Northern  nations,  theirs  to  King 
Odin.  In  this  way  the  Hebrews  may  haye  ascribed  their  proverbs 
to  their  wisest  king,  Solomon,  because  it  was  known  of  him  that 
he  had  accomplished  more  than  others  in  this  kind  of  sententious 
poetry.  Thus  the  opinion  may  have  been  formed,  that  Solomon 
was  the  author  of  the  whole  collection  of  the  Hebrew  proverbs. 
But  that  he  was  not  in  a  strict  sense  the  author  of  all  the  Proverbs 
has  been  thought  probable,  not  only  from  the  argument  before 
mentioned,  but  also  from  the  character  of  some  of  the  maxims, 
which  would  come  more  naturally  from  persons  in  a  situation  in 
life  different  from  that  of  a  king.  Chap.  xxx.  is  expressly 
ascribed  to  another  author,  namely,  to  Agur,  the  son  of  Jakeh.* 

These  arguments,  however,  are  not  in  the  highest  degree  con- 
clusive. It  is  very  evident  that  the  Book  of  Proverbs  is  not  a 
mere  collection  of  oral  maxims,  which  were  circulated  among  the 
people  before  they  were  committed  to  writing,  like  Freytag's  col- 
lection of  Arabic,  or  Bay's  of  English  proverbs.  The  uniformity 
in  the  structure  and  expression  of  the  proverbs  shows  that  they 
were  the  result  of  elaborate  composition.  They  are  all  marked 
by  the  peculiar  characteristic  of  Hebrew  poetry,  the  parallelism. 
There  is  also  such  a  general  similarity  in  the  diction  and  style  of 
composition  in  these  proverbs,  that  it  is  difficult  to  believe,  that, 
in  their  present  form,  they  could  have  been  the  production  of  a 
great  many  authors.  Many  of  the  thoughts  may  have  been  in 
circulation  among  the  people,  expressed  in  a  different  way.  But 
the  style  and  the  poetical  form  in  which  they  are  expressed  seem 
to  indicate,  that  very  few  authors  could  have  had  a  hand  in  the 
composition.     From  these  considerations,  and  from  the  historical 

*  Some  other  considerations,  of  little  weight,  are  adduced  in  De  Wette's 
Introduction,  vol.  ii.  p.  543,  Amer.  transl. 


240  INTRODUCTION    TO 

tradition  of  the  Jews,  the  more  probable  conclusion  seems  to  be, 
that  Solomon  was  the  composer  of  the  greater  part,  at  least,  of 
the  proverbs  ascribed  to  him.  Of  others  he  may  have  been  only 
the  collector. 

The  Book  of  Proverbs  bears  evident  marks  of  being  composed 
of  several  smaller  collections,  which  were  made  at  different  times. 
It  may  accordingly  be  divided  into  five  distinct  parts. 

I.  The  first  part  consists  of  the  first  nine  chapters,  and  con- 
tains, not  what  accordinsfto  the  common  use  of  languag-e  are  called 
proverbs,  but  connected  moral  discourses  in  praise  of  wisdom,  and 
Urging  to  the  practice  of  virtue,  especially  the  virtue  of  chastity. 
The  discourse  or  discourses  in  these  nine  chapters  probably  came 
from  the  same  author.  There  seems  to  be  no  suflicient  reason  for 
rejecting  the  Jewish  tradition,  that  Solomon  was  the  author  of  this 
part  of  the  book.  De  Wette*  objects  that  its  didactic  and  ad- 
monitory tone,  and  its  strict  injunction  of  chastity,  indicate  a 
teacher  of  youth,  a  prophet,  or  a  priest,  as  the  author,  rather  than 
a  king  like  Solomon.  This  objection  seems  to  have  some  weight ; 
but  wliether  it  should  be  reirarded  as  decisive  against  the  Jewish 
tradition  concerning  the  authorship  of  the  book  is  very  doubtful. 
Our  knowledge  of  the  intellectual  habits  and  moral  character  of 
Solomon  at  different  periods  of  his  life  is  too  imperfect  to  allow 
one  to  conclude  with  confidence,  that  he  could  not  have  been  the 
author  of  this  portion  of  the  book.  Berthokltf  also  suggests,  that 
a  person  whose  harem  was  so  crowded  as  that  of  Solomon  would 
not  be  likely  to  speak  so  highly  of  the  happiness  of  a  man  with 
one  wife,  in  chap.  v.  18.  lie  suggests,  also,  that  the  warnings 
against  adultery,  in  chap.  vi.  24,  &c.,  and  vii.  5-23,  could  hardly 
have  come  from  one  to  whom  it  was  known  that  his  mother  be- 
came his  father's  wife  by  the  commission  of  that  sin.  Some  few 
of  the  sentiments  also,  in  his  opinion,  indicate  a  private  person 
as  the  author,  rather  than  a  king,  such  as  m  chap.  vi.  26-31.  The 
reader  can  judge  how  much  force  there  is  in  these  arguments. 
To  me  they  seem  to  have  but  little  weight.  The  experience  of 
the  effects  of  sin  and  folly  may  suggest  wise  precepts,  as  well  as 
the  enjoyment  of  the  fruits  of  wisdom. 

*  Einleitimg,  kc,  ^  281.  f  Emleitimg,  &c.,  §  505. 


THE    PROVERBS.  241 

II.  The  second  part  begins  -vvitb  chap,  x.,  and  extends  to  chap. 
xxii.  17.  It  is  of  a  very  different  character  from  the  nine  pre- 
ceding chapters.  It  contains  proverbs  properly  so  called ;  sen- 
tentious maxims  of  morality  or  prudence,  contained  commonly 
in  single  verses,  and  having  no  connection  with  each  other.  This 
portion  of  the  book  has  also  a  separate  title,  manifestly  indicating 
that  it  once  formed  a  collection  by  itself,  independent  of  the  first 
nine  chapters. 

m.  At  chap.  xxii.  17,  it  seems  probable  that  another  collec- 
tion begins.  For  it  is  introduced  by  an  exhortation  extending 
through  several  verses,  similar  to  that  in  chap.  i.  1-6.  This  third 
portion  extends  from  chap.  xxii.  17  to  chap.  xxv.  It  seems  to 
be  distinguished  from  the  second  part  by  a  greater  connection 
between  the  verses,  and  a  more  negligent  use  of  the  parallelism. 

lY.  The  fourth  part  of  the  book  begins  with  chap.  xxv.  It 
has  a  new  title,  or  preface,  setting  forth  that  the  proverbs  con- 
tained in  it  were  collected  by  men  employed  by  Iving  Hezekiah. 
It  extends  to  chap.  xxx. 

V.  The  fifth  portion  of  the  book  begins  with  chap,  xxx.,  and 
extends  to  the  end.  It  contains  some  proverbial  maxims  of  a 
certain  Agur,  some  advice  addressed  by  his  mother  to  a  king 
called  Lemuel,  and  an  alphabetical  poem ;  that  is,  a  poem  the 
lines  of  which  begin  with  the  different  letters  of  the  Hebrew 
alphabet  in  regular  succession,  the  subject  of  which  is  the  praises 
of  a  good  wife. 

The  Book  of  Proverbs  is,  in  a  moral  and  religious  point  of 
view,  one  of  the  most  valuable  portions  of  the  Old  Testament. 
It  gives  a  view  of  the  Jewish  religion  and  morality,  as  pervading 
the  common  life  of  the  Jews,  much  more  favorable  than  that 
which  we  receive  from  the  accounts  of  the  ceremonies  and  forms 
which  are  elsewhere  enjoined. 

It  is  true  that  the  religion  and  morality  of  the  Book  of  Prov- 
erbs will  not  bear  a  favorable  comparison  with  those  of  Jesus 
Christ.  Its  morality  is  much  less  disinterested,  being  for  the 
most  part  founded  in  prudence,  rather  than  in  love.  Its  motives 
generally  are  of  a  much  less  elevated  kind  than  those  which 
Christianity  presents.     The  idea  of  the  immortality  of  the  soul 

11 


242  INTRODUCTION    TO 

does  not  appear  to  liave  dawned  upon  the  mind  of  the  author. 
Prudential  motives,  founded  on  a  strict  earthly  retribution,  are 
the  principal  encouragements  to  a  life  of  virtue  which  he  presents. 
This  is  well,  it  is  true,  as  far  as  it  goes  ;  for  man  should  ever  be 
reminded  of  the  laws  of  the  Creator,  and  of  the  consequences 
of  violating  them.  But  hioher  and  more  disinterested  and  affec- 
tionate  motives  are  necessary  for  the  formation  of  a  perfect 
character,  a  character  which  shall  command  our  highest  esteem 
and  love. 

But  the  religion  of  the  Book  of  Proverbs,  v/hen  compared  with 
that  of  the  heathen  world,  appears  to  the  highest  advantage. 
Jehovah  is  there  represented  as  the  one  creator  of  the  universe, 
the  governor  of  the  Avorld,  and  the  disposer  of  human  destinies. 
lie  is  set  forth  as  the  first  cause  of  all  things  ;  and  man's  highest 
duty  is  declared  to  be  that  of  acknowledging,  in  sentiment  and 
practice,  the  power,  wisdom,  and  goodness  of  God  in  the  creation 
and  government  of  mankind.  He  is  represented  as  holy  and 
just ;  as  knowing  every  thing  which  takes  place  on  the  earth  5  as 
loving,  commending,  and  rewarding  piety  and  virtue ;  and  as 
abhorring  and  punishing  sin  and  transgression. 

"  For  the  ways  of  man  are  before  the  eyes  of  the  Lord, 
And  he  weighcth  well  all  his  paths."  —  Chap.  v.  21. 

"  The  eyes  of  the  Lord  are  in  every  place; 
They  behold  the  evil  and  the  good."  —  Chap.  xv.  3. 

"  The  under-world,  yea,  the  region  of  death,  is  before  the  Lord; 
How  much  more  the  hearts  of  the  sons  of  men!  "  —  lb.  11. 

"  All  the  ways  of  a  man  are  pure  in  his  own  eyes ; 
But  the  Lord  weigheth  the  spirit."  —  Chap.  xvi.  2. 

The  incomprehensibility  of  God  is  also  set  forth  in  this  book 
in  striking  language.  Ko  human  powers  are  capable  of  compre* 
bending  his  nature,  or  understanding  his  works. 

"  I  have  not  learned  wisdom, 
Nor  have  I  the  knowledge  of  tlie  Most  Holy. 
Who  hath  gone  up  into  heaven  and  come  down  ? 
\Yho  hath  gathered  the  Avind  in  his  fists  ? 
Who  hatli  bound  up  the  waters  in  a  garment  ? 
Who  hath  estal)lished  all  the  ends  of  the  earth? 
What  is  his  name,  and  what  his  son's  name,  if  thou  knowest?" 

Chap.  XXX.  2-i. 


THE    PEOVERBS.  243 

The  providence  of  God  is  represented  as  ever  active  and 
universal.  It  is  over  all  his  works,  and  nothing  takes  place 
■which  is  not  in  accordance  with  his  will  and  ordination.  It  is 
accomplished  by  the  almighty  power  of  God,  and  no  mention 
is  made  in  this  book  of  the  instrnmentality  of  angels.  Not  only 
the  outward  fortunes,  but  the  minds  of  men,  according  to  it,  are 
under  the  complete  control  of  God. 

"  Trust  in  the  Loko  with  all  thy  heart, 
And  lean  not  on  thine  own  understanding; 
In  all  thy  ways  acknowledge  him, 
And  he  will  make  thy  paths  plain."  —  Chap.  iii.  5,  6. 

"  To  man  belongeth  the  preparation  of  the  heart ; 
But  the  answer  of  the  tongue  is  from  the  Lord."  —  Chap.  xvi.  1. 

"  Commit  thy  doings  to  the  Lord, 
And  thy  purposes  shall  be  established."  —  lb.  3. 

"  As  streams  of  water, 
So  is  the  heart  of  the  king  in  the  hand  of  the  Lord; 
He  turneth  it  whithersoever  he  will."  —  Chap.  xxi.  1. 

"  It  is  the  blessing  of  the  Lord  that  maketh  rich. 
And  he  addeth  no  sorroAV  with  it."  —  Chap.  x.  22. 

From  this  last  quotation.  Dr.  G.  L.  Bauer*  takes  occasion  to 
remark,  that,  according  to  this  book,  "blessings  are  granted 
to  God's  favorites,  independent  of  any  exertions  on  their  part." 
A  more  superficial  and  unfounded  remark,  or  more  inconsistent 
with  the  whole  tenor  of  the  book,  could  not  have  been  made. 
The  obvious  meaning  of  the  verse  is,  that,  while  wealth,  in 
general,  may  be  gained  with  labor  by  the  wicked  as  well  as  the 
righteous,  only  that  wealth  is  free  from,  sorrow  which  is  gained 
by  means  which  have  the  approbation  and  blessing  of  the  Lord. 

In  fact,  the  most  prevalent  idea  in  the  whole  book  is  that  of  an 
exact  temporal  retribution  to  men  for  their  good  and  bad  deeds. 
What  inconceivable  rashness,  then,  was  it  in  Dr.  Bauer  to  assert 
the  doctrine  of  the  book  to  be,  that  blessings  were  granted  to 
God's  favorites,  independent  of  any  exertions  "on  their  part ! 

*  See  Extracts  from  Bauer's  Theolog}''  of  the  Old  Testament,  London, 
1838,  p.  84. 


244  INTRODUCTION    TO 

Another  important  religious  doctrine  tauglit  in  this  book  is, 
that  the  evils  which  afflict  the  righteous  man  are  to  be  regarded 
by  him  as  the  chastenings  inflicted  by  God  in  order  to  promote 
the  moral  improvement  of  him  whom  he  loves. 

"  My  son,  despise  not  the  correction  of  the  Lord, 
Nor  be  impatient  under  his  chastisement ! 
For  whom  the  Lord  loveth  he  chasteneth, 
Even  as  a  father  the  son  in  whom  he  dehghteth."  —  Chap.  iii.  11,  12. 

But  the  character  of  God,  as  a  father  seeking  to  reclaim  the 
wicked  by  manifestations  of  love,  is  not  prominent  in  this  book. 
The  doctrine  of  Christ  on  this  subject  is  so  flir  beyond  what  can 
be  found  in  the  Book  of  Proverbs,  or  in  any  part  of  the  Old 
Testament,  as  to  deserve  the  appellation  of  a  new  doctrine. 

Dr.  Bauer  thinks  that  he  finds  in  this  book  the  doctrine,  that 
Jehovah  predestinated  men  to  wickedness  and  to  punishment. 
The  passage  on  which  he  founds  the  remark  is  contained  in 
chap.  xvi.  4.  In  the  common  version  it  is  translated,  "  The  Lord 
hath  made  all  things  for  himself;  yea,  even  the  wicked  for  the 
day  of  evil." 

Against  the  interpretation  of  this  passage  which  makes  it  mean, 
that  the  Lord  made  man  wicked  on  purpose  to  inflict  evil  upon 
him,  the  most  obvious  remark  is,  that  common  sense  cannot 
reconcile  it  with  the  strict  doctrine  of  retribution  which  pervades 
the  Book  of  Proverbs.  The  verse  seems  also  not  only  to  admit, 
but  to  require,  a  translation  somcAvhat  different.     Thus,  — 

"  The  Lord  hath  ordained  every  thing  for  its  end ; 
Even  the  wicked  for  the  day  of  evil." 

It  appears  to  me,  that,  if  we  take  into  view  the  connection  in 
which  the  verse  stands,  and  also  the  general  tenor  of  the  book 
in  regard  to  a  righteous  retribution,  the  meaning  of  the  passage 
will  appear  to  be  nothing  more  than  this, — that  God  has  ordained 
every  thing  to  that  which  answers  to  it,  or  is  fit  for  it,  and  the 
wicked  he  has  ordained  for  the  day  of  evil,  i.e.  of  punishment. 
There  is  not  only  a  wise  arrangement  and  correspondence  iu 
good  things,  but  also  in  evil  things  ;  for  the  evil  of  punishment 
follows  the  evil  of  guilt :  the  evil  day  is  appointed  for  the  evil- 


THE    PROVERBS.  245 

doer.  The  idea,  tliat  the  Ahniglity  makes  men  wicked  for  the 
very  purpose  of  inflicting  evil  on  them,  is  too  metaphysical  for 
the  writer,  whose  maxims  are  drawn  from  common  sense  and 
observation,  and  not  from  mystical  or  metaphysical  musings. 

The  necessity  of  religion,  which  is  spoken  of  under  the  name 
of  the  fear  of  the  Lord,  is  inculcated  in  tliis  book  in  strong 
and  emphatic  language,  as  the  beginning  of  wisdom  and  the 
fountain  of  happiness.  Of  sacrifices  and  offerings  very  little  is 
said.  The  author  insists  almost  exclusively  upon  the  substantial 
duties  of  morality  and  religion.  He  seems  to  rely  upon  obedi- 
ence to  God's  laws,  amendment  of  life,  justice,  purity,  and  mercy, 
as  the  means  of  securing  the  forgiveness  and  favor  of  God, 
rather  than  upon  formal  offerings  for  sin. 

"  To  do  justice  and  equity 
Is  more  acceptable  to  the  Lord  than  sacrifice."  —  Chap.  xxi.  3. 

Such  are  the  views  of  morality  and  religion  taught  in  the  Book 
of  Proverbs ;  views  which  may  well  command  our  admiration, 
when  we  consider  when  and  where  they  were  taught.  Still,  we 
must  remember  that  our  duty  is  now  to  be  learned  from  Christ, 
rather  than  from  Solomon.  We  must  examine  ourselves  by  the 
light  of  the  Sermon  on  the  Mount,  rather  than  by  that  of 
the  Book  of  Proverbs.  A  greater  than  Solomon  is  here.  He  is 
come  in  his  kingdom,  and  by  his  laws  we  are  to  be  judged. 

One  interesting  characteristic  of  the  Book  of  Proverbs  is  the 
frequent  personification  of  wisdom,  as  an  attribute  of  God,  as 
well  as  the  guide  of  men,  which  occurs  in  it.  She  is  represented 
as  existing  prior  to  the  creation. 

"  The  Lord  created  me,  the  firstling  of  his  course, 
Before  his  works,  of  old; 
I  was  anointed  from  everlasting, 
From  the  beginning,  even  before  the  earth  was  made. 
"When  as  yet  there  were  no  deeps,  I  was  brought  forth ; 
When  there  were  no  springs  abounding  with  water.  .  ,  . 
Then  was  I  by  him,  as  a  master-builder; 
I  was  his  delight  day  by  day, 


246  INTRODUCTION    TO 

Exulting  continually  in  bis  presence ; 
Exulting  in  the  habitable  part  of  his  earth, 
And  my  delight  was  Avith  the  sons  of  men." 

Chap.  viii.  22-24,  30,  31. 

Wisdom  is  liere  represented  as  a  female  and  a  queen,  the 
assistant,  counsellor,  and  architect  of  the  Almighty  in  the  crea- 
tion of  the  world  out  of  chaos.  This  bold  personification  is 
perfectly  agreeable  to  the  genius  of  the  Hebrew  poets,  who  repre- 
sent Zion  as  stretching  out  her  hands,  having  none  to  comfort 
her ;  and  the  inanimate  ways  which  lead  to  the  temple  of  Jeru- 
salem as  mourning,  because  none  came  to  the  solemn  festivals ; 
and  all  the  trees  of  the  field  as  clapping  their  hands,  in  token  of 
joy  that  the  ransomed  of  Jehovah  were  returning  to  Zion. 

That  the  representation  of  wisdom  in  the  eighth  chapter  of 
this  book  is  a  i)er.'>onifioation,  and  not  a  real  person,  as  the  Church 
fathers  and  many  in  modern  times  have  supposed,  is  perfectly 
manifest  from  tlie  connection  in  which  it  stands,  and  the  previous 
personification  of  wisdom  as  an  attribute  of  man.  It  is  the  same 
attribute  by  which  kings  reign  and  princes  decree  justice,  that 
is  found  by  all  that  love  her,  that  loves  them  who  love  her, 
that  cries  aloud  to  the  sons  of  men  at  the  corners  of  the  streets, 
which  is  immediately  afterwards  represented  as  the  counsellor 
and  architect  of  the  Deity.  If,  when  he  speaks  of  wisdom  as  the 
guide  and  instructor  of  men,  he  does  not  refer  to  any  thing 
personal,  we  have  no  reason  to  suppose,  that,  when  he  speaks  of 
wisdom  as  the  counsellor  and  architect  of  the  Deity,  he  meant 
any  thing  more  than  that  all  the  works  of  God  were  created  by 
his  wisdom,  and  manifest  its  excellence. 

This  personification  of  wisdom  in  the  Book  of  Proverbs  is  wor- 
thy of  attention,  as  illustrating  the  natural  origin  of  the  doctrine 
of  a  personal  Logos,  or  intermediate  personal  agent  between  the 
Deity  and  created  things  in  the  creation  and  government  of 
the  world.  For  how  easy  would  be  the  transition  from  a  per- 
sonification of  wisdom,  as  is  contained  in  chap,  viii.,  to  the  repre- 
sentation of  it  as  a  real  person  ! 

A  list  of  the  principal  commentators  on  this  book  may  be  seen 
in  Roscnraiiller's  Scholia   in  Vetus   Testamentum.     The    latest 


THE     PROVERBS.  247 

English  works  on  the  Proverbs,  which  I  have  seen,  are  —  An 
Attempt  towards  an  Improved  Translation  of  the  Proverbs,  with 
Notes  Critical  and  Explanatory,  and  a  Preliminary  Dissertation, 
by  the  Rev.  George  Holden,  London,  1819,  8vo ;  a  New  Trans- 
lation of  the  Proverbs,  with  Explanatory  Notes,  by  William 
French,  D.D.,  and  Ilev.  George  Skinner,  M.A.,  London,  1831 ; 
and  the  translation  in  Boothroyd's  Version  of  the  Bible,  London, 
1843.  The  best  recent  w^orks  on  Proverbs,  which  I  have  exam- 
ined, are  the  Scholia  of  Rosenmiiller,  Leipzig,  1829;  the  German 
Version  and  Commentary  of  Umbreit,  Heidelberg,  1826 ;  the 
excellent  German  version  of  De  Wette,  in  the  fourth  edition  of 
his  Translation  of  the  Scriptures,  Heidelberg,  1858  5  Berfheau's 
Spriiche  Salomo's,  Leipzig,  1847 ;  and  Stuart's  Commentary  ou 
Proverbs,  Andover,  1852. 


THE   PROYERBS. 


I. 

Introduction.    "Warning  against  evil  company.  —  Chap.  I.  1-19. 

1  The  proverbs  of  Solomon,  the  son  of  David,  king  of 

Israel : 

2  That  one  may  learn  wisdom  and  instruction, 
And  receive  words  of  understanding ; 

3  That  one  may  gain  the  instruction  of  prudence, 
Justice,  equity,  and  uprightness  ; 

4  Which  will  give  caution  to  the  simple. 
To  the  young  man  wisdom  and  discretion ; 

5  Let  the  wise  man  hear,  and  he  will  increase  his  knowledge, 
Ajid  the  man  of  understanding  will  gain  wise  counsels  ; 

6  So  as  to  understand  a  proverb  and  a  deep  maxim, 
The  words  of  the  wise  and  their  dark  sayings. 

7  The  fear  of  the  Lord  is  the  beginning  of  knowledge  ; 
Fools  despise  wisdom  and  instruction. 

8  Hear,  O  my  son  !   the  instruction  of  thy  father, 
And  neglect  not  the  teacliing  of  thy  mother  ! 

9  For  they  shall  be  a  graceful  wreath  for  thy  head, 
And  a  chain  around  thy  neck. 

10  ]My  son,  if  sinners  entice  thee, 
Consent  thou  not ! 

11  If  they  say,  "  Come  with  us, 
Let  us  lie  in  wait  for  blood, 

Let  us  lurk  secretly  for  him  who  is  innocent  in  vain  ; 

12  Let  us  swallow  them  up  alive,  like  the  underworld. 
Yea,  in  full  health,  as  those  that  go  down  into  the  pit ; 

11*  [249] 


ZoO  THE     PROYERBS.  [chap.  i. 

13  We  shall  find  all  kinds  of  precious  substance, 
"We  shall  fill  our  houses  with  spoil ; 

14  Thou  shalt  cast  thy  lot  among  us  ; 
"We  will  all  have  one  purse  ;  "  — 

15  My  son,  walk  thou  not  in  their  way, 
Refrain  thy  foot  from  their  path  I 

16  For  their  feet  run  to  evil, 
And  make  haste  to  shed  blood. 

17  For  as  the  net  is  spread  in  vain 
Before  the  eyes  of  any  bird, 

18  So  they  lie  in  wait  for  their  own  blood ; 
They  lurk  secretly  for  their  ow^n  lives. 

19  Such  are  the  ways  of  every  one  greedy  of  unjust  gain ; 
It  taketh  away  the  life  of  the  possessor  thereof. 


n. 

The  exhortation  of  "Wipclom  to  the  obsen^ance  of  her  counsels,  and  wammg 
against  neglecting  them.  —  Chap.  I.  20-33. 

20  WiSDO-Ai  crieth  out  in  the  highway  ; 

In  the  market-place  she  uttereth  her  voice  ; 

21  At  the  head  of  the  noisy  streets  she  crieth  aloud ; 

At  the  entrances  of  the  gates,  throughout  the  city,  she 
proclaimeth  her  words  [saying]  : 

22  "  How  long,  ye  simple  ones,  will  ye  love  simplicity? 
How  long  will  scoffers  delight  themselves  in  scoflSug, 
And  fools  hate  knowledge  ? 

23  Turn  ye  at  my  reproof! 

Behold,  I  will  pour  out  my  spirit  to  you ; 
I  will  make  known  my  w^ords  to  you ! 

24  "  Because  I  have  called,  and  ye  have  refused,  — 
Because  I  have  stretched  out  my  hand,  and  no  one  hath 

regarded,  — 

25  Because  ye  have  rejected  all  my  counsel, 
And  have  slighted  my  rebuke,  — 

2G  I  also  will  laugh  at  your  calamity, 
I  will  mock  when  your  fear  cometh  ; 

27  When  your  fear  cometh  upon  you  like  a  storm, 
And  destruction  overtaketh  you  like  a  whirlwind, 
When  distress  and  anguish  come  upon  you. 


CHAP.  II  ]  THE    Pliu  V  xL,ii,iiS.  251 

28  Then  will  they  call  upon  me,  but  I  will  not  answer ! 
They  will  seek  me  early, 

But  they  shall  not  find  me ! 

29  Because  they  have  hated  knowledge, 

And  have  not  chosen  the  fear  of  the  Lord,  — 

30  Because  they  would  not  attend  to  my  counsel, 
And  have  despised  all  my  reproof,  — 

31  Therefore  shall  they  eat  of  the  fruit  of  their  own  way, 
And  be  filled  to  the  full  with  their  own  devices  ; 

32  Yea,  the  turning  away  of  the  simple  shall  slay  them, 
And  the  carelessness  of  fools  shall  destroy  them. 

33  But  whoso  hearkeneth  to  me  shall  dwell  securely. 
And  shall  not  be  disquieted  with  the  fear  of  evil." 


ni. 

The  advantages  attending  the  pursuit  of  wisdom,  and  the  evils  to  be  avoideu 
by  such  a  course.  —  Chap.  II. 

1  Oh,  my  son,  that  thou  wouldst  receive  my  words, 
And  treasure  up  my  precej^ts  w^ithin  thee  ; 

2  That  thou  wouldst  apply  thine  ear  to  wisdom, 
And  incline  thy  heart  to  understanding  ! 

3  For  if  thou  wilt  call  aloud  to  knowledge. 
And  lift  up  thy  voice  to  understanding,  — 

4  If  thou  wilt  seek  her  as  silver. 

And  search  for  her  as  for  hidden  treasures,  — 

5  Then  shalt  thou  understand  the  fear  of  the  Lord, 
And  find  the  knowledge  of  God. 

6  For  the  Lord  giveth  wisdom ; 

From  his  mouth  proceed  knowledge  and  understanding : 

7  He  layeth  up  safety  for  the  righteous  ; 

He  is  a  shield  to  them  that  walk  uprightly : 

8  He  guardeth  the  paths  of  equity. 
And  defendeth  the  way  of  his  servants. 

9  Then  shalt  thou  understand  righteousness  and  equity 
And  uprightness,  yea,  every  good  path. 

10  When  wisdom  entereth  into  thy  heart, 
And  knowledge  is  pleasant  to  thy  soul, 

11  Discretion  will  guard  thee, 
Understanding  will  preserve  thee. 


252  THE     PROVERBS.  [chap.  in. 

12  It  will  deliver  tliee  from  the  way  of  the  wicked, 
From  the  men  who  s^ieak  23erverse  things ; 

13  Who  forsake  the  paths  of  uprightness, 
To  walk  in  the  ways  of  darkness ; 

14  Who  rt'joice  in  doing  evil, 

And  delight  in  the  perverseness  of  the  wicked ; 

15  Whose  paths  are  crooked, 

And  who  are  froward  in  their  ways. 

16  It  will  deliver  thee  from  the  wife  of  another, 
From  the  stranger,  who  useth  smooth  words ; 

17  Who  forsaketh  the  friend  of  her  yonth. 
And  forgetteth  the  covenant  of  her  God. 

18  For  her  house  sinketh  down  to  Death, 
And  her  paths  to  the  shades  of  the  dead : 

19  None  that  go  to  her  return  again  ; 
They  will  not  attain  the  paths  of  life. 

20  Therefore  walli  thou  in  the  way  of  good  men, 
And  keep  tlie  paths  of  the  righteous : 

21  For  the  ui:)right  shall  dwell  in  the  land, 
And  the  righteous  shall  remain  in  it ; 

22  But  the  wicked  shall  be  cut  off  from  the  land, 
And  transojressors  shall  be  rooted  out  of  it. 

Exhortation  to  obedience,  to  reliance  upon  God,  to  the  due  payment  of  offer- 
inf^s  prescribed  by  tlie  hiw,  and  to  patience  under  the  divine  chastisements 
The  inestimable  value  of  wisdom  set  forth.  —  Chap.  III.  1-26. 

1  My  son,  forget  not  my  teaching, 
And  let  thy  heart  observe  my  precepts  ! 

2  For  length  of  da3^s,  and  years  of  life, 
And  peace  shall  they  multiply  to  thee. 

3  Let  not  kindness  and  truth  forsake  thee ; 
Bind  them  around  thy  neck, 

Write  them  upon  the  tablet  of  thy  heart : 

4  Tlien  shalt  thou  find  favor  and  good  success 
In  the  sight  of  God  and  man. 

5  Trust  in  the  Lord  with  all  thy  heart, 
And  lean  not  on  thine  own  understanding ; 

6  In  all  thy  ways  acknowledge  him. 
And  he  will  make  thy  paths  plain. 


CHAP.  III.]  THE     PROVERBS.  253 

7  Be  not  wise  in  thine  own  eyes ; 
Fear  the  Lord,  and  depart  from  evil. 

8  It  shall  be  health  to  thy  muscles, 
And  moisture  to  thy  bones. 

9  Honor  the  Lord  with  thy  substance, 
And  with  the  first-fruits  of  all  thy  increase ; 

10  So  shall  thy  barns  be  filled  wdth  plenty, 
And  thy  vats  overflow  with  new  wine. 

11  My  son,  despise  not  the  correction  of  the  Lord, 
Nor  be  impatient  under  his  chastisement ! 

12  For  whom  the  Lord  loveth  he  chasteneth, 
Even  as  a  father  the  son  in  whom  he  delighteth. 

13  Happy  the  man  who  findeth  wisdom ; 
Yea,  the  man  who  getteth  understanding  ! 

14  For  the  profit  thereof  is  greater  than  that  of  silver, 
And  the  gain  thereof  than  that  of  fine  gold. 

15  More  precious  is  she  than  pearls. 

And  none  of  thy  jewels  is  to  be  compared  with  her. 

16  Length  of  days  is  in  her  right  hand  ; 
In  her  left  hand  are  riches  and  honor. 

17  Her  ways  are  ways  of  pleasantness, 
And  all  her  paths  are  j^eace. 

18  She  is  a  tree  'of  life  to  them  that  lay  hold  of  her. 
And  happy  is  every  one  who  hath  her  in  his  grasp. 

19  The  Lord  by  wisdom  founded  the  earth  ; 
By  understanding  he  framed  the  heavens. 

20  By  his  knowledge  the  deep  waters  were  cleft, 
And  the  clouds  drop  down  the  dew. 

21  My  son,  let  them  not  depart  from  thine  eyes  ; 
Keep  sound  w^isdom  and  discretion ! 

22  For  they  shall  be  life  to  thy  soul. 
And  grace  to  thy  neck. 

23  Then  shalt  thou  go  on  thy  way  securely, 
And  thy  foot  shall  not  stumble ; 

24  When  thou  liest  down,  thou  shalt  not  be  afraid. 

Yea,  thou  shalt  lie  down,  and  thy  sleep  shall  be  sweet. 

25  Be  not  thou  afraid  of  sudden  alarm, 

Nor  of  the  storm  that  is  for  the  wicked,  when  it  cometh ; 

26  For  the  Lord  shall  be  thy  confidence ; 
Yea,  he  will  keep  thy  foot  from  being  taken. 


254  THE     PROVERBS.  [chap,  hi.,  iv. 

V. 

Various  precepts.  —  Chap.  III.  27-35. 

27  Withhold  not  kindness  from  those  who  need  it, 
Allien  it  is  in  the  power  of  thy  hand  to  do  it. 

28  Say  not  to  thy  neighbor,  "  Go,  and  come  again. 

And  to-morrow  I  will  give  to  thee,"  when  thou  hast  it  by 
thee. 

29  Devise  not  evil  against  thy  neighbor, 
While  he  dwelleth  securely  by  thee. 

30  Contend  not  with  a  man  without  cause, 
When  he  hath  done  thee  no  harm. 

31  Envy  not  the  oppressor, 
And  choose  none  of  his  ways. 

32  For  the  perverse  man  is  the  abomination  of  the  Lord, 
But  he  is  in  friendship  with  the  upright. 

33  The  curse  of  the  Lord  is  upon  the  house  of  the  wicked, 
But  he  blesseth  the  dwelling  of  the  righteous. 

34  Surely  the  scorners  he  treateth  scornfully, 
But  giveth  favor  to  the  lowly. 

35  The  wise  shall  obtain  honor. 
But  fools  shall  bear  off  shame. 

VI. 

Exhortation  to  wisdom  and  virtue.  —  CnAP.  lY, 

1  Hear,  ye  children,  the  instruction  of  a  father, 
And  attend,  that  ye  may  learn  understanding ! 

2  For  I  give  you  good  instruction  ; 
Forsake  ye  not  my  commandments. 

3  For  I  was  my  father's  son, 

A  tender  and  only  child  in  the  sight  of  my  mother. 

4  He  taught  me,  and  said  to  me. 
Let  thy  heart  hold  fast  my  words  ; 
Keep  my  commandments,  and  live. 

5  Get  wisdom,  get  understanding ; 

Forget  not,  and  depart  not  from,  the  words  of  my  mouth. 

6  Forsake  her  not,  and  she  will  guard  thee  : 
Love  her,  and  she  will  preserve  thee. 


CHAP.  IV.]  THE     PROVERBS.  255 

7  Wisdom  is  the  principal  tiling  ;  therefore  gain  wisdom, 
And  with  all  thy  gain,  gain  understanding. 

8  Exalt  her.  and  she  will  promote  thee ; 

She  will  bring  thee  to  honor,  when  thou  dost  embrace 
her  ; 

9  She  will  give  to  thy  head  a  graceful  wreath, 
A  beautiful  crown  will  she  bestow"  upon  thee. 

10  .   Hear,  O  my  son  !  and  receive  my  sayings ! 
So  shall  the  years  of  thy  life  be  many. 

11  I  have  taught  thee  the  way  of  wisdom, 
I  have  guided  thee  in  the  right  path. 

12  When  thou  goest,  thy  steps  shall  not  be  confined ; 
And,  Avhen  thou  runnest,  thou  shalt  not  stumble. 

13  Take  fast  hold  of  instruction  ;  let  her  not  go  ; 
Keep  her,  for  she  is  thy  life. 

14  Enter  not  into  the  path  of  the  wicked, 
And  go  jiot  in  the  way  of  evil  men  ; 

15  Avoid  it,  pass  not  upon  it, 
Turn  from  it,  and  go  away. 

16  For  they  sleep  not,  unless  they  have  done  mischief; 
Yea,  their  sleep  is  taken  away,  unless  they  have  caused 

some  to  fall. 

17  For  they  eat  the  bread  of  wickedness, 
And  drink  the  wine  of  violence. 

18  But  the  path  of  the  righteous  is  as  the  light  of  dawn, 
Which  groweth  brighter  and  brighter  unto  the  perfect  day. 

19  The  way  of  the  wicked  is  as  thick  darkness ; 
They  know  not  at  what  they  stumble. 

20  My  son,  attend  to  my  words ; 
Incline  thine  ear  to  my  sayings ; 

21  Let  them  not  depart  from  thine  eyes ; 
Keep  them  in  the  midst  of  thy  heart !  . 

22  For  they  are  life  to  those  who  find  them, 
And  health  to  all  their  flesh. 

23  More  than  any  thing  wliich   thou  watchest,  watch  thy 

heart ; 

For  from  it  goeth  forth  life. 
21  Put  away  from  thee  a  deceitful  mouth, 

And  remove  far  from  thee  perverse  lips. 
25  Let  thine  eyes  look  straight  forward. 

And  thine  eyelids  be  directed  before  thee. 


256  THE     PROVERBS.  [chap.  v. 

26  Give  heed  to  tlie  path  of  thy  foot, 
And  let  all  thy  ways  be  steadfast. 

27  Turn  not  to  the  right  hand  or  to  the  lett ; 
Eemove  thy  foot  from  evil. 


VII. 

"Warning  against  unclaastity.  —  Chap.  V. 

1  My  son,  attend  to  my  wisdom, 

And  bow  thine  ear  to  my  understanding ; 

2  That  thou  mayst  keep  discretion, 

And  that  thy  lips  may  preserve  knowledge ! 

3  Ti'uly,  the  lips  of  a  strange  woman  drop  honey, 
And  her  mouth  is  smoother  than  oil ;    , 

4  But  her  end  is  bitter  as  wormwood. 
Sharp  as  a  two-edged  sword. 

5  Her  feet  go  down  to  death  ; 

Her  steps  lay  hold  of  the  under-world. 

6  That  she  may  not  ponder  the  way  of  life. 
Her  paths  waver  when  she  lieedeth  it  not. 

7  Hear  me  now,  therefore,  0  children  ! 

And  turn  not  away  from  the  words  of  my  mouth  I 

8  Remove  thy  way  far  from  her, 

And  come  not  nigh  the  door  of  her  house: 

9  Lest  thou  give  thy  bloom  to  others, 
And  thy  ye:irs  to  a  cruel  one  ; 

10  Lest  strangers  be  filled  with  thy  wealth. 

And  thine  earnings  be  in  the  house  of  an  alien ; 

11  And  lest  thou  mourn  in  thy  latter  end, 
When  thy  ilesh»and  thy  body  are  consumed, 

12  And  say,  "  How  have  I  hated  instruction  ! 
And  how  hath  my  heart  despised  reproof! 

13  I  have  not  obeyed  the  voice  of  my  teachers, 
Nor  inclined  mine  ear  to  my  instructors  ; 

14  I  have  well-nigh  follen  into  utter  misery, 

In  the  midst  of  the  congregation  and  the  assemblj.' 

15  Drink  water  out  of  thine  own  cistern, 
And  running  water  out  of  thine  own  weU  • 


CHAP.  VI.]  THE     PROVERBS.  257 

16  So  shall  thy  fountains  overflow  in  the  streets, 
In  the  wide  streets,  as  streams  of  water ; 

17  They  shall  belong  to  thee  alone, 
And  not  to  strangers  with  thee; 

18  And  thy  fountain  shall  be  blessed, 

Yea,  thou  slialt  have  joy  in  the  wife  of  thy  youth. 

19  A  lovely  hind,  a  graceful  doe. 

Her  breasts  shall  satisfy  thee  at  all  times, 

And  thou  shalt  be  always  ravished  with  her  love. 

20  Why,  then,  my  son,  wilt  thou  be  ravished  with  a  wanton, 
And  embrace  the  bosom  of  a  stranger  ? 

21  For  the  ways  of  man  are  before  the  eyes  of  the  Lord, 
And  he  weigheth  well  all  his  paths. 

22  His  own  iniquities  shall  ensnare  the  Avicked  ; 

Yea,  he  shall  be  held  fast  by  the  cords  of  his  own  sins. 

23  He  shall  die  for  want  of  instruction  ; 

Yea,  through  the  greatness  of  his  folly  he  shall  stagger. 


VIII. 

Warning  against  suretyship,  indolence,  falsehood,  and  other  vices. 
Chap.  VI.  1-19. 

1  ]\It  son,  if  thou  hast  become  surety  for  another. 
If  thou  hast  stricken  hands  for  another, 

2  If  thou  hast  become  ensnared  by  the  words  of  thy  mouth, 
If  thou  hast  been  caught  by  the  words  of  thy  mouth, 

3  Do  tills  now,  my  son,  and  rescue  thyself,  — 

Since  thou  hast  fallen  into  the  hands  of  thy  neighbor,  — 
Go,  prostrate  thyself,  and  be  urgent  with  thy  neighbor ! 

4  Give  not  sleej)  to  thine  eyes,  nor  slumber  to  thine  eyelids ; 

5  Rescue  thyself,  as  a  roe  from  the  hand, 
And  as  a  bii  J  from  the  hand  of  the  fowler. 

6  Go  to  the  ant,  0  sluggard ! 
Consider  her  ways,  and  be  wise ! 

7  She  hath  no  governor, 
Nor  overseer,  nor  ruler ; 

8  Yet  she  prepareth  in  the  summer  her  food. 
She  gathereth  in  the  harvest  her  meat. 


258  THE     PROVERBS.  tcHAP.  vi. 

9  How  long  wilt  tliou  lie  in  bed,  O  sluggard  ? 
When  wilt  thou  arise  from  thy  sleep  ? 

10  "A  little  sleep,  —  a  little  slumber, — 
A  little  foldins:  of  the  hands  to  rest :  " 

11  So  shall  thy  poverty  come  upon  thee  like  a  robber, 
Yea,  thy  want,  as  an  armed  man ! 

12  A  worthless  wretch  is  the  unrighteous  man, 
Who  walketh  w^ith  a  deceitful  mouth ; 

13  Who  winketh  with  his  eyes, 
Speaketh  with  his  feet, 

And  teacheth  with  his  fingers. 

14  Fraud  is  in  his  heart ; 

He  deviseth  mischief  continually ; 
He  scattereth  contentions. 

15  Therefore  shall  calamity  come  upon  him  suddenly; 

In  a  moment  shall  he  be  destroyed,  and  that  without 
remedy. 

16  These  six  things  doth  the  Lord  hate ; 
Yea,  seven  are  an  abomination  to  him : 

17  Lofty  eyes,  a  false  tongue, 

And  hands  which  shed  innocent  blood ; 

18  A  heart  that  contriveth  wicked  devices, 
Feet  that  are  swift  in  running  to  mischief, 

19  A  false  witness,  that  uttereth  lies, 

And  him  that  soweth  discord  amons:  brethren. 


IX. 

Exhortation  of  obedience  to  parents,  and  warning  against  unchastity. 
Chap.  VI.  20- VII. 

20  Keep,  O  my  son  !  the  commandment  of  thy  father. 
And  forsake  not  the  precepts  of  thy  mother  ! 

21  Bind  them  continually  to  thy  heart. 
Tie  them  around  thy  neck ! 

22  When  thou  goest  forth,  they  shall  guide  thee ; 
When  thou  sleepest,  they  shall  watch  over  thee ; 
And,  when  thou  awakest,  they  shall  talk  with  thee. 


CHAP.  VII.]  THE     PROVERBS.  259 

23  For  the  commandment  is  a  lamp,  and  instruction  a  light ; 
Yea,  the  rebukes  of  correction  lead  to  life. 

24  They  shall  guard  thee  from  the  evil  woman, 
From  the  smooth  tongue  of  the  unchaste  woman. 

25  Desire  not  her  beauty  in  thy  heart, 
Nor  let  her  catch  thee  with  her  eyelids  ; 

26  For  by  a  harlot  a  man  is  brought  to  a  morsel  of  bread, 
And  the  adulteress  layeth  snares  for  the  precious  life. 

27  Can  a  man  take  fire  into  his  bosom. 
And  his  clothes  not  be  burned  ? 

28  Can  one  walk  upon  burning  coals, 
And  his  feet  not  be  scorched  ? 

29  So  is  it  with  him  who  goeth  in  to  his  neighbor's  wife ; 
Whoever  toucheth  her  shall  not  go  unpunished. 

30  Men  do  not  overlook  a  thief. 

Though  he   steal  to    satisfy  his    appetite,  when    he    is 
hungry ; 

31  If  found,  he  must  repay  sevenfold, 

And  give  up  all  the  substance  of  his  house. 

32  Whoso  committeth  adultery  with  a  woman  lacketh  under- 

standing ; 
He  that  doeth  it  destroyeth  himself; 

33  Blows  and  dishonor  shall  he  get. 

And  his  rej^roach  shall  not  be  wij)ed  away. 

34  For  jealousy  is  the  fury  of  a  man  ; 

He  will  not  spare  in  the  day  of  vengeance ; 

35  And  he  will  not  pay  regard  to  any  ransom, 
Nor  be  content,  though  thou  offer  many  gifts. 

1  My  son,  keep  my  words. 

And  treasure  up  my  commandments  with  thee  ! 

2  Keep  my  commandments  and  live  ! 

Yea,  my  teaching,  as  the  apple  of  thine  eye  ! 

3  Bind  them  upon  thy  fingers. 

Write  them  upon  the  tablet  of  thy  heart ! 

4  Say  unto  wisdom,  "  Thou  art  my  sister  !  " 
And  call  understanding  thy  near  acquaintance ; 

5  That  they  may  keep  thee  from  the  wife  of  another, 
From  the  stranger,  that  useth  smooth  words. 

6  For  through  the  window  of  my  house, 
Through  the  lattice  I  was  looking  forth, 


260  THE     PROVERBS.  [chap.  vii. 

7  And  I  saw  among  the  simple  ones, 
I  discerned  among  the  youths, 

A  young  man  void  of  understanding. 

8  He  was  passing  through  the  street  near  her  corner, 
And  was  going  the  way  to  her  house, 

9  At  twilio^ht,  in  the  eveninsj, 

At  midnight,  yea,  in  the  thick  darkness. 

10  And,  behold,  a  woman  met  him, 

In  the  attire  of  a  harlot,  and  subtle  of  heart,  — 

11  One  noisy  and  unruly, 

Whose  feet  abide  not  in  her  house  ; 

12  Who  is  now  in  the  streets,  now  in  the  broad  places, 
And  lurketh  near  every  corner. 

13  She  caught  hold  of  him  and  kissed  him, 
And  with  a  shameless  face  said  to  him, 

14  "  Thank-offerings  have  been  upon  me, 
And  this  day  have  I  performed  my  vows ; 

15  Therefore  came  I  forth  to  meet  thee,  — 
Diligently  to  seek  thy  face,  and  I  have  found  thee ! 

16  I  have  spread  my  bed  with  coverlets. 
With  tapestry  of  the  thread  of  Egypt. 

17  I  have  sprinkled  my  bed 

With  myrrh,  aloes,  and  cinnamon. 

18  Come,  let  us  take  our  fill  of  love  until  the  morning; 
Let  us  solace  ourselves  with  caresses. 

19  For  the  good-man  is  not  at  home ; 
He  is  gone  a  long  journey  ; 

20  He  hath  taken  a  purse  of  money  with  him  ; 
At  the  day  of  the  full  moon  he  will  return." 

21  By  her  much  fair  speech  she  seduced  him ; 

By  the  smoothness  of  her  lips  she  di'ew  him  away. 

22  He  goeth  after  her  straightway. 
As  an  ox  Q-oeth  to  the  slauo'hter, 

Or  as  one  in  fetters  to  the  chastisement  of  the  fool, 

23  Till  an  arrow  strike  tlu-ough  his  liver ;  — 
As  a  bird  hasteneth  into  tlie  snare, 

And  knoweth  not  that  it  is  hxid  for  its  life. 

24  Now,  therefore,  ye  children,  hearken  to  me, 
And  attend  to  the  words  of  my  mouth  ! 

25  Let  not  thy  heart  turn  aside  to  her  ways  ; 
Go  not  astray  in  her  paths  ! 


CHAP.  VIII.]  THE    PROVERBS.  261 

26  For  many  are  the  wounded  which  she  hath  cast  down  ; 
Yea,  countless  is  the  number  of  those  slain  by  her. 

27  Her  house  is  the  way  to  the  under-world, 
Leading  down  to  the  chambers  of  death. 


X. 

The  excellence  of  -wisdom.  —  Chap.  VIII. 

1  Doth  not  wisdom  cry  aloud, 

And  understanding  put  forth  her  voice  ? 

2  Upon  the  top  of  the  high  places, 
By  the  wayside. 

In  the  cross-ways. 
She  taketli  her  station. 

3  By  the  side  of  the  gates, 
In  the  entrance  of  the  city, 

In  th§  aj^proaches  to  the  doors,  she  crieth  aloud. 

4  "  To  you,  0  men  !  do  I  call. 

And  my  voice  is  to  the  sons  of  men  ! 

5  O  ye  simple  ones  !  learn  wisdom, 

And  ye  fools,  be  ye  of  an  understanding  heart ! 

6  Hear,  for  I  speak  excellent  things. 
And  my  lips  utter  that  which  is  right. 

7  For  my  mouth  speaketh  truth,  > 
And  wickedness  is  an  abomination  to  my  lips. 

8  All  the  words  of  my  mouth  are  in  uprightness ; 
There  is  nothing  crooked  or  deceitful  in  them ; 

9  They  are  all  plain  to  the  man  of  understanding, 
And  right  to  those  who  find  knowledge. 

10  Receive  my  instruction,  and  not  silver, 
And  knowledsre  rather  than  choice  gold ! 

11  For  wisdom  is  better  than  pearls. 

And  no  precious  things  are  to  be  compared  with  her. 


12  "  I,  wisdom,  dwell  with  prudence. 

And  find  out  the  knowledije  of  sasfacious  counsels. 

13  The  fear  of  the  Lord  is  to  hate  evil ; 
Pride,  and  arrogance,  and  the  evil  way, 
And  the  deceitful  mouth,  do  I  hate. 


262  THE     PROVERBS..  [chap.  vin. 

14  Counsel  is  mine,  and  sound  reason ; 

I  am  understanding  ;  I  liave  strength. 

15  By  me  kings  reign, 

And  princes  decree  justice. 

16  By  me  princes  rule. 

And  nobles,  even  all  the  judges  of  the  earth. 

17  I  love  them  that  love  me, 

And  they  who  seek  me  early  shall  find  me. 

18  Riches  and  honor  are  with  me ; 
Yea,  durable  riches  and  j^rosperity. 

19  My  fruit  is  better  than  gold,  yea,  than  fine  gold, 
And  my  revenue  than  choice  silver. 

2i.   I  walk  in  the  way  of  righteousness, 
In  the  midst  of  the  jDaths  of  equity. 

21  I  cause  those  who  love  me  to  jjossess  substance ; 
Yea,  I  fill  their  treasuries. 

22  "  The  Lord  created  me,  the  firstling  of  his  course, 
Before  his  v»^orks,  of  old  ; 

23  I  was  anointed  fi'om  everlasting,  • 
From  the  beginning,  even  before  the  earth  was  made. 

21  When  as  yet  there  were  no  deeps,  I  was  brought  forth 
When  there  were  no  springs,  abounding  with  water. 

25  Before  the  mountains  were  settled. 

Yea,  before  the  hills,  I  w^as  brought  forth ; 

26  Ere  yet  he  had  made  the  land  and  the  wastes, 
And  the  first  of  the  clods  of  the  earth. 

27  When  he  framed  the  heavens,  I  was  there ; 
When  he  drew  a  circle  upon  the  face  of  the  deep ; 

28  When  lie  made  firm  the  sky  above, 

And  the  fountains  of  the  deep  rushed  forth  ; 

29  When  he  gave  to  the  sea  its  bounds. 

That  the  waters  should  not  pass  their  border ; 
When  he  marked  out  the  foundations  of  the  earth,  — 

30  Then  was  I  by  him  as  a  master-builder ; 
I  was  his  delight  day  by  day. 
Exulting  before  him  at  all  times ; 

31  Exulting  in  the  habitable  part  of  his  earth, 
And  my  delight  was  with  the  sons  of  men. 

32  ''  Now,  therefore,  ye  childi"en,  hearken  to  me ! 
For  happy  are  they  who  keep  my  ways ! 

33  Hear  instruction,  and  be  wise  ! 
Yea,  reject  it  not ! 


CHAP.  IX.]  THE     PROVERBS.  263 

34  Happy  the  man  who  hearkeneth  to  me, 
Who  watchetli  clay  by  day  at  my  gates, 
Who  waiteth  at  the  posts  of  my  doors  ; 

35  For  he  that  findeth  me  findeth  life, 
And  obtaineth  favor  from  the  Lord  ; 

3G  But  he  who  misseth  me  doeth  violence  to  liimself ; 
All  they  wiio  hate  me  love  death." 


XI. 

Wisdom  represented  as  inviting  to  a  sumptuous  feast  all  who  need  her 
bounty.  The  different  reception  given  to  admonition  by  a  Avise  man  and 
a  scoffer.  The  foundation  of  true  wisdom.  Warning  against  the  delu- 
sions of  folly.  —  Chap.  IX. 

1  Wisdom  hath  builded  her  house  ; 
She  hath  hewn  out  her  seven  j^illars. 

2  She  hath  killed  her  fatlings  ; 
She  hath  mingled  her  wine  ; 
Yea,  she  hath  furnished  her  table. 

3  She  hath  sent  forth  her  maidens  ; 

She  crieth  aloud  upon  the  highest  places  of  the  city : 

4  "  Whoever  is  simple,  let  him  turn  in  hither  !  " 
To  him  that  is  void  of  understanding  she  saith, 

5  "  Come,  eat  of  my  bread, 

And  drink  of  the  wine  which  I  have  mingled ! 

6  Forsake  folly,  and  live  ! 

And  go  forward  in  the  way  of  understanding ! 

7  "  He  who  correcteth  a  scoffer 
Bringeth  shame  upon  himself; 
And  he  who  rebuketh  the  wicked 
Bringeth  upon  himself  a  stain. 

8  Rebuke  not  a  scoffer,  lest  he  hate  thee  ; 
Rebuke  a  wise  man,  and  he  will  love  thee. 

9  Give  instruction  to  a  wise  man,  and  he  will  be  yet  wiser ; 
Teach  a  righteous  man,  and  he  will  increase  his  learning. 

10  The  fear  of  the  Lord  is  the  beginning  of  wisdom. 
And  the  knowledge  of  the  Most  Holy  is  understanding. 

11  Yea,  through  me  thy  daj^s  shall  be  multiplied, 
And  the  years  of  thy  life  shall  be  increased. 


264  THE     PROVERBS.  [chap.  x. 

12  If  thou  art  wise,  tlion  art  wise  for  thyself; 

And  if  thou  art  a  scoffer,  thou  alone  must  bear  it." 

13  The  foolish  woman  is  clamorous  ; 

She  is  very  simple,  and  careth  for  nothing. 

14  She  sitteth  at  the  door  of  her  house, 
Upon  a  seat  in  the  high  j)laces  of  the  city, 

15  To  call  aloud  to  those  that  pass  by, 
Who  go  straight  forward  in  their  ways, 

16  "  Whoever  is  simple,  let  him  turn  in  hither ! " 
And  to  him  that  is  void  of  understanding  she  saith, 

il  "  Stolen  water  is  sweet, 

And  bread  eaten  in  secret  is  pleasant." 
18  But  he  considereth  not  that  the  dead  are  there. 

That  in  the  vales  of  the  under-world  are  her  gueste. 


XII. 

Various  unconnected  Proverbs.  —  Chap.  X.-XXII.  16. 

1  The  Proverbs  of  Solomon. 

A  wise  son  maketh  a  glad  father. 

But  a  foolish  son  is  the  grief  of  his  mother. 

2  Treasures  of  wickedness  do  not  profit ; 
But  righteousness  delivereth  from  death. 

3  The  Lord  will  not  suffer  the  righteous  to  famish ; 
But  he  disappointeth  the  craving  of  the  wicked. 

4  lie  that  worketh  with  a  slack  hand  becometh  poor ; 
But  the  hand  of  the  diligent  maketh  rich. 

6       He  that  gathereth  in  summer  is  a  wise  son  ; 

But  he  that  sleepeth  in  harvest  is  a  son  causing  shame. 

6  Blessings  are  upon  the  head  of  the  just ; 

But  the  mouth  of  the  wicked  concealeth  violence. 

7  Tlie  memory  of  the  righteous  man  shall  be  blessed ; 
But  the  name  of  the  wicked  shall  rot. 

8  He  who  is  wise  in  heart  leceiveth  precepts ; 
But  the  foolish  talker  falleth  headlong. 

9  He  tliat  walketh  uprightly  walketh  securely ; 
But  he  that  perverteth  his  ways  shall  be  punished. 


CHAP.  X.]  THE     PROVERBS.  265 

10  He  tliat  winketh  with  the  eye  causeth  sorrow ; 
And  a  foolish  talker  falleth  heaclloncf. 

11  The  mouth  of  the  righteous  is  a  fountain  of  life ; 
But  the  mouth  of  the  wicked  concealeth  violence.    • 

12  Hatred  stirreth  up  strife  ; 
But  love  covereth  all  oiFences. 

13  Upon  the  lips  of  a  man  of  understanding  wisdom  is  found ; 
But  a  rod  is  for  the  back  of  him  that  lacketh  understand- 
ing. 

14  "Wise  men  treasure  up  knowledge ; 

But  the  mouth  of  the  foolish  is  destruc:tion  close  at  hand. 

15  The  rich  man's  wealth  is  his  strong  city ; 
The  destruction  of  the  poor  is  their  poverty. 

16  The  earnings  of  the  righteous  minister  to  life ; 
The  revenues  of  the  wicked,  to  sin. 

17  He  that  keepeth  instruction  is  in  the  path  of  life ; 
But  he  that  refuseth  reproof  goeth  astray. 

18  He  that  hideth  hatred  hath  lying  lips ; 
And  he  that  uttereth  slander  is  a  fool. 

19  In  the  multitude  of  words  there  wanteth  not  offence ; 
But  he  who  restraineth  his  lips  is  wise. 

20  The  tongue  of  the  righteous  is  as  choice  silver ; 
The  understanding  of  the  wicked  is  of  little  worth. 

21  The  lips  of  the  righteous  feed  many ; 
But  fools  die  through  want  of  wisdom. 

22  It  is  the  blessing  of  the  Lord  that  maketh  rich, 
And  he  addeth  no  sorrow  with  it. 

23  It  is  as  sport  to  a  fool  to  do  mischief; 
But  a  man  of  understanding  hath  wisdom. 

24  The  fear  of  the  wicked  shall  come  upon  him ; 
But  the  desire  of  the  righteous  shall  be  granted. 

25  When  the  whirlwind  passeth  by,  the  wicked  is  no  more; 
But  the  righteous  is  an  everlasting  foundation. 

26  As  vinegar  to  the  teeth,  and  as  smoke  to.  the  eyes, 
So  is  the  sluggard  to  them  that  send  him. 

27  The  fear  of  the  Lord  prolongeth  life ; 

But  the  years  of  the  wicked  shall  be  shortened. 

28  The  hope  of  the  righteous  shall  be  gladness , 

But  the  expectation  of  the  wicked  shall  come  to  nothing. 

29  The  way  of  the  Lord  is  a  stronghold  for  the  upright, 
But  destruction  for  those  who  do  iniquity. 

12 


266  THE     PROVERBS.  [chap.  xi. 

30  The  righteous  shall  never  be  moved ; 
But  the  wicked  shall  not  dwell  in  the  land. 

31  The  mouth  of  the  righteous  man  yieldeth  wisdom ; 
But  the  perverse  tongue  shall  be  cut  off. 

32  The  lips  of  the  righteous  know  what  is  acceptable ; 
But  the  mouth  of  the  wicked  what  is  perverse. 

1  False  scales  are  an  abomination  to  the  Lord  ; 
But  a  perfect  weight  is  his  delight. 

2  When  pride  cometh,  then  cometh  disgrace ; 
But  with  the  humble  is  wisdom. 

3  The  integrity  of  the  upright  shall  guide  them ; 

But  the  perverseness  of  transgressors  shall  destroy  them. 

4  Riches  do  not  profit  in  the  day  of  wrath ; 
But  righteousness  delivereth  from  death. 

5  The  righteousness  of   the  good  man  maketh  his  way 

plain ; 
But  the  wicked  falleth  throuo;h  his  wickedness. 

6  The  righteousness  of  the  upright  delivereth  them ; 
But  transgressors  are  ensnared  in  their  own  mischief. 

7  When  the  wicked  man  dietli,  his  hope  cometh  to  an  end ; 
Yea,  the  expectation  of  the  unjust  cometh  to  an' end. 

8  The  righteous  man  is  delivered  from  trouble, 
And  the  wicked  cometh  into  it  in  his  stead. 

9  By  his  mouth  the  vile  man  destroyeth  his  neighbor ; 
But  by  the  knowledge  of  the  righteous  are  men  delivered. 

10  When  it  goeth  well  with  the  righteous,  the  city  rejoiceth; 
And  when  the  wicked  perish,  there  is  shouting. 

11  By  the  blessing  of  the  upright  the  city  is  exalted ; 
But  it  is  overthrown  by  the  mouth  of  the  wicked. 

12  He  who  despiseth  his  neighbor  is  void  of  understanding ; 
A  man  of  discernment  holdeth  his  peace. 

13  He  who  goeth  about  as  a  tale-bearer  revealeth  secrets  ; 
But  he  who  is  of  a  faithful  spirit  concealeth  a  matter. 

14  Where  there  is  no  counsel,  the  people  fall ; 
But  in  a  multitude  of  counsellors  there  is  safety. 

15  He  that  is  surety  for  another  shall  smart  for  it ; 
But  he  that  hatetli  suretyship  is  sure. 

16  A  graceful  woman  obtaineth  honor, 
Even  as  strouix  men  obtain  riches. 

17  He  that  doeth  good  to  himself  is  a  man  of  kindness ; 
But  he  that  tormenteth  his  own  flesh  is  cruel. 


CHAP,  xn]  THE     PROVERBS.  267 

18  The  wicked  toileth  for  deceitful  wages  ; 

But  he  who  soweth  rigliteousness  shall  have  a  sure  reward 

19  As  righteousness  tendeth  to  life, 

So  he  who  pursueth  evil  pursueth  it  to  his  death. 

20  The  perverse  in  heart  are  the  abomination  of  the  Lord  ; 
But  the  upright  in  their  way  are  his  delight. 

21  From  generation  to  generation  the  wicked  shall  not  go 

unpunished ; 
But  the  posterity  of  the  righteous  shall  be  delivered. 

22  As  a  jewel  of  gold  in  a  swine's  snout, 

So  is  a  iDcautiful  woman  who  is  without  discretion. 

23  The  desire  of  the  righteous  is  only  good; 
But  the  expectation  of  the  wicked  is  wrath. 

24  There  is  that  scattereth,  and  yet  increaseth  ; 

And  there  is  that  withholdeth  more  than  is  right,  yet  he 
cometh  to  want. 

25  The  bountiful  man  shall  be  enriched. 

And  he  that  watereth  shall  himself  be  watered. 

26  '  Him  that  keepeth  back  corn  the  people  curse  ; 

But  blessing  shall  be  upon  the  head  of  him  that  selleth 
it. 

27  He,  who  earnestly  seeketh  good,  seeketh  favor ; 
But  he  that  seeketh  mischief,  it  shall  come  upon  him. 

28  He  who  trusteth  in  his  riches  shall  fall ; 
But  the  righteous  shall  flourish  as  a  leaf. 

29  He  that  harasseth  his  household  shall  inherit  wind ; 
And  the  fool  shall  be  the  servant  of  the  wise. 

30  The  fruit  of  a  righteous  man  is  a  tree  of  life ; 
And  the  wise  man  winneth  souls. 

31  Behold,  the  righteous  man  is  requited  on  the  earth ; 
Much  more  the  wicked  man  and  the  sinner ! 

1  He  who  loveth  correction  loveth  knowledge ; 
But  he  who  hateth  rebuke  remaineth  stupid. 

2  The  good  man  obtaineth  favor  from  the  Lord  ; 
But  the  man  of  wicked  devices  he  condemneth. 

3  A  man  shall  not  be  established  by  wickedness  ; 
But  the  root  of  the  righteous  shall  not  be  moved. 

4  A  virtuous  woman  is  a  crown  to  her  husband  ; 

But  she  who  causeth  shame  is  as  rottenness  in  his  bones. 
6       The  purposes  of  the  righteous  are  just ; 
The  designs  of  the  wicked  are  deceitful. 


268  THE    PROVERBS.  tCHAP.  xii. 

6  The  words  of  the  wicked  lie  in  wait  for  men's  blood ; 
But  the  mouth  of  the  upright  delivereth  them. 

7  The  wicked  are  overthrown,  and  are  no  more ; 
But  the  house  of  the  righteous  shall  stand. 

8  A  man  will  be  commended  according  to  his  wisdom ; 
But  he  that  is  of  a  perverse  heart  shall  be  despised. 

9  Better  is  he  that  demeaneth  himself,  and  hath  a  ser- 

vant, 
Than  he  that  exalteth  himself,  and  hath  no  bread. 

10  The  righteous  man  careth  for  the  life  of  his  beast ; 
But  the  tender  mercies  of  the  wicked  are  cruel. 

11  Pie  who  tilleth  his  own  land  shall  be  satisfied  with 

bread ; 
But  he  who  followeth  worthless  persons  is  void  of  under- 
standing. 

12  The  wicked  man  longeth  after  the  prey  of  evil-doers ; 
But  the  root  of  the  righteous  yieldeth  fruit. 

13  In  the  transgression  of  the  lips  is  a  dangerous  snare ; 
But  the  righteous  man  shall  escape  from  trouble. 

14  By  the  fruit  of  a  man's  mouth  he  shall  be  filled  with 

good, 
And  the  recompense  of  a  man's  hands  shall  be  rendered 
unto  him. 

15  The  way  of  a  fool  is  right  in  his  own  eyes ; 
But  he  that  hearkeneth  to  counsel  is  wise. 

16  A  fool's  wrath  is  instantly  known  ; 
But  he  that  hideth  insult  is  wise. 

17  He  that  speaketh  truth  testifieth  what  is  right ; 
But  a  false  witness,  deceit. 

18  There  is  who  babbleth  like  the  piercing  of  a  sword ; 
But  the  tongue  of  the  wise  is  health. 

19  The  lip  of  truth  shall  be  established  for  ever ; 
But  the  tongue  of  falsehood,  but  for  a  moment. 

20  Deceit  is  in  the  heart  of  those  who  contrive  evil ; 
But  to  the  counsellors  of  peace  shall  be  joy. 

21  No  evil  shall  happen  to  the  righteous ; 
But  the  wicked  shall  be  filled  with  calamity. 

22  False  lips  are  the  abomination  of  the  Lord  ; 
But  they  who  deal  truly  are  his  delight. 

23  A  prudent  man  concealeth  his  knowledge ; 

But  the  heart  of  fools  proclaimeth  iheix  foolishness 


CHAP.  XIII.]  THE    PROVERBS.  269 

24  The  hand  of  the  diligent  shall  bear  rule ; 
But  the  slothful  shall  be  under  tribute. 

25  Anxiety  in  the  heart  of  a  man  boweth  it  down  ; 
But  a  kind  word  maketli  it  glad. 

26  The  righteous  showeth  the  way  to  his  neighbor ; 
But  the  way  of  the  wicked  leadeth  them  astray. 

27  The  slothful  man  shall  not  roast  his  game  ; 

But  a  precious  treasure  to  any  man  is  he  that  is  diligent. 

28  In  the  path  of  righteousness  is  life, 
And  in  her  pathway  there  is  no  death. 

1  A  wise  son  listcneth  to  the  instruction  of  his  father ; 
But  a  scoffer  listeneth  not  to  rebuke. 

2  By  the  fruit  of  a  man's  mouth  he  shall  eat  good  ; 

But  the  appetite  of  transgressors  shall  be  sated  with  vio- 
lence. 

3  He  who  keepeth  his  mouth  keepeth  his  life  ; 

But  destruction  shall  be  to  him  who  openeth  wide  his  lips. 

4  The  appetite  of  the  sluggard  longeth,  and  hath  nothing ; 
But  the  appetite  of  the  diligent  is  fully  satisfied. 

5  A  righteous  man  hateth  words  of  falsehood ; 
But  a  wicked  man  causeth  disgrace  and  shame. 

6  Righteousness  preserveth  him  who  is  upright  in  his  way ; 
But  wickedness  overthroweth  the  sinner. 

7  There  is  who  maketh  himself  rich,  yet  hath  nothing,  — 
Who  maketh  himself  poor,  yet  hath  great  riches. 

8  A  man's  wealth  is  the  ransom  of  his  life ; 
But  the  poor  man  heareth  no  threatenings. 

9  The  light  of  the  righteous  shall  rejoice ; 
But  the  lamp  of  the  wicked  shall  be  put  out. 

10  By  pride  cometh  only  contention ; 
But  with  the  well-advised  is  wisdom. 

11  Wealth  gotten  by  vanity  will  become  small ; 
But  he  who  gathereth  it  into  the  hand  increaseth  it. 

12  Hope  deferred  maketh  the  heart  sick ; 
But  the  desire  accomplished  is  a  tree  of  life. 

13  He  that  despiseth  the  word  shall  be  destroyed ; 

But  he  who  revereth  the  commandment  shall  be  rewarded 

14  The  instruction  of  the  wise  is  a  fountain  of  life ; 
By  it  men  escape  from  the  snares  of  death. 

15  A  good  understanding  winneth  favor  ; 
But  the  way  of  transgressors  is  hard. 


270  THE     PROVERBS.  [chap.  xiY. 

16  Every  prudent  man  acteth  with  knowledge  ; 
But  a  fool  spreadeth  abroad  his  folly. 

17  A  wicked  messenger  ftilleth  into  trouble ; 
But  a  faithful  ambassador  is  health. 

18  Poverty  and  shame  are  for  him  who  rejecteth  instruc- 

tion ; 
But  he  that  regardeth  reproof  shall  come  to  honor. 

19  The  desire  accomplished  is  sweet  to  the  soul ; 
But  it  is  an  abomination  to  fools  to  depart  from  evil. 

20  He  who  walketh  with  wise  men  shall  be  wise  ; 
But  the  companion  of  fools  shall  be  destroyed. 

21  Calamity  pursueth  the  wicked  ; 

But  the  righteous  is  rewarded  with  good. 

22  The  ffood  man  leaveth  his  substance  to  his  children's 

children ; 
But  the  wealth  of  the  sinner  is  laid  up  for  the  just. 

23  There    is    much   food   from    the   fallow-ground  of  the 

poor ; 
But  there  is  who  is  brought  low  for  want  of  uprightness. 

24  He  that  spareth  the  rod  hateth  his  son  ; 
But  he  who  loveth  him  chasteneth  him  early. 

25  The  righteous  man  eateth  to  the  satisfying  of  his  de- 

sire ; 
But  the  stomach  of  the  wicked  sufFereth  want. 

1  The  wise  woman  buildeth  her  house  ; 

But  the  foolish  teareth  it  down  with  her  hands. 

2  He  who  walketh  in  uprightness  feareth  the  Lord; 
But  he  who  is  perverse  in  his  ways  despiseth  him. 

3  In  the  moutli  of  the  foolish  pride  is  a  scourge  ; 
But  the  lips  of  the  wise  preserve  them. 

4  Where  there  are  no  oxen,  the  crib  is  clean  ; 

But  there  is  great  increase  by  the  strength  of  the  ox. 

5  A  fixithful  witness  doth  not  lie  ; 
But  a  false  witness  poureth  forth  lies. 

6  The  scoffer  seeketh  wisdom,  and  findeth  it  not ; 
But  knowledge  is  easy  to  the  man  of  understanding. 

7  Go  from  the  presence  of  a  foolish  man  ; 

For  thou  hast  not  perceived  in  him  the  lips  of  knowledge. 

8  The  wisdom  of  the  prudent  is  in  giving  heed  to  his 

way ; 
But  the  folly  of  fools  is  deceit. 


CHAP.  XIV.]  THE     PROVERBS.  271 

9       Fools  make  a  mock  at  sin  ; 
But  with  the  upright  is  favor. 

10  The  heart  knoweth  its  own  bitterness, 

And  a  stranger  cannot  intermeddle  with  its  joy. 

11  The  house  of  the  wicked  shall  be  destroyed ; 
But  the  tent  of  the  upright  shall  flourish. 

12  There  is  a  way  which  seemeth  right  to  a  man, 
But  its  end  is  the  way  to  death. 

13  Even  in  laughter  the  heart  is  sorrowful. 
And  the  end  of  joy  is  grief. 

14  The   perverse   in   heart   shall  be   filled  with  his  own 

ways ;  ^ 
And  from  himself  shall  the  good  man  be  satisfied. 

15  The  simple  man  believeth  every  word  ; 
But  the  prudent  looketh  well  to  his  steps. 

16  The  wise  man  feareth,  and  departeth  from  evil ; 
But  the  fool  is  haughty  and  confident. 

17  He  who  is  hasty  in  his  anger  will  commit  folly ; 
And  the  man  of  wicked  devices  will  be  hated. 

18  The  simple  inherit  folly  ; 

But  the  prudent  are  crowned  with  knowledge. 

19  The  evil  bow  before  the  good  ; 

Yea,  the  wicked  at  the  gates  of  the  righteous. 

20  The  poor  is  hated  even  by  his  own  neighbor ; 
But  the  rich  hath  many  friends. 

21  He  who  despiseth  his  neighbor  sinneth  ; 
But  happy  is  he  who  hath  mercy  on  the  poor. 

22  Do  not  they  who  devise  evil  fail  of  their  end  ? 

But  they  who  devise  good  meet  with  kindness  and  truth. 

23  In  all  labor  there  is  profit ; 

But  the  talk  of  the  lips  tendeth  only  to  penury. 

24  Riches  are  a  crown  to  the  wise  ; 
But  the  promotion  of  fools  is  folly. 

25  A  true  witness  saveth  lives  ; 

But  a  deceitful  witness  poureth  forth  lies. 

26  In  the  fear  of  the  Lord  is  strong  confidence ; 
Yea,  to  his  children  he  will  be  a  refuge. 

27  The  fear  of  the  Lord  is  a  fountain  of  life ; 
By  it  men  escape  from  the  snares  of  death. 

28  In  a  numerous  people  is  the  glory  of  a  king ; 

But  the  want  of  people  is  the  destruction  of  a  prince. 


272  THE     PROVERBS.  [chap.  xv. 

29  He  who  is  slow  to  anger  is  of  great  understanding ; 
But  lie  who  is  of  a  hasty  spirit  setteth  folly  on  high. 

30  A  quiet  heart  is  the  life  of  the  flesh ; 

But  the  ferment  of  passion  is  rottenness  to  the  bones. 

31  He  who  oppresseth  the  poor  reproacheth  his  Maker ; 
But  he  who  hath  mercy  on  the  poor  honoreth  him. 

32  By  his  wickedness  the  wicked  is  thrust  down  ; 
But  the  righteous  hath  hope  even  in  death. 

33  Wisdom  resteth  quietly  in  the  heart  of  the  wise  ; 
But  in  the  breast  of  fools  it  will  be  made  known. 

34  Righteousness  exalteth  a  people ; 
But  the  reproach  of  nations  is  sin. 

35  The  king's  favor  is  toward  a  wise  servant ; 
But  his  wrath  is  against  him  that  causeth  shame. 

1  A  soft  answer  turneth  away  wrath ; 
But  harsh  words  stir  up  anger. 

2  The  tongue  of  the  wise  maketh  knowledge  pleasing ; 
But  the  mouth  of  fools  poureth  forth  folly. 

3  The  eyes  of  the  Lord  are  in  every  place ; 
They  behold  the  evil  and  the  good. 

4  A  mild  tongue  is  a  tree  of  life  ; 

But  perverseness  therein  is  a  wound  in  the  spirit. 
6       The  fool  despiseth  the  correction  of  his  father ; 
But  he  that  regardeth  reproof  is  prudent. 

6  In  the  house  of  the  righteous  is  much  wealth  ; 
But  in  the  revenues  of  the  wicked  there  is  trouble. 

7  The  lips  of  the  wise  spread  abroad  knowledge  ; 
But  tlie  heart  of  the  foolish  is  not  sound. 

8  The  sacrifice  of  the  wicked  is  an  abomination  to  the 

Loud  ; 
But  the  prayer  of  the  righteous  is  his  delight. 

9  The  way  of  the  wicked  is  an  abomination  to  the  Lord  ; 
But  him  who  foUoweth  after  ritrliteousness  he  loveth. 

10  bore  chastisement  shall  be  to  him  that  forsaketh  the 

way; 
He  that  hateth  reproof  shall  die. 

11  The  underworld,  yea,  the  region  of  death,  is  before  the 

Lord  ; 
How  much  more  the  hearts  of  the  sons  of  men ! 

12  The  scoffer  loveth  not  his  reprover  ; 
He  will  not  resort  to  the  wise. 


:hap.  XV.]  THE     PROVERBS.  278 

13  A  joyous  heart  maketh  a  bright  countenance ; 
But  by  sorrow  of  the  heart  the  spirit  is  broken. 

14  The  heart  of  the  man  of  understanding  seeketh  knowl- 

edge ; 
But  the  mouth  of  fools  feedeth  on  folly. 

15  The  days  of  the  afflicted  are  alfevil; 

But  he  that  hath  a  cheerful  heart  hath  a  continual  feast. 

16  Better  is  a  little,  with  the  fear  of  the  Lord, 
Than  much  treasure,  and  trouble  therewith. 

17  Better  is  a  dinner  of  herbs,  where  there  is  love, 
Than  a  fatted  ox,  and  hatred  therewith. 

18  The  passionate  man  stirreth  up  strife ; 
But  he  who  is  slow  to  anger  appeaseth  strife. 

19  The  way  of  the  slothful  is  as  a  hedge  of  thorns ; 
But  the  way  of  the  righteous  is  a  highway. 

20  A  wise  son  maketh  a  glad  father  ; 
But  a  foolish  man  despiseth  his  mother. 

21  Folly  is  joy  to  him  who  lacketh  wisdom ; 

But  the  man  of  understanding  walketh  uprightly. 

22  Without  counsel,  plans  come  to  nought ; 

But  with  a  multitude  of  counsellors  they  are  established. 

23  A  man  hath  joy  by  the  answer  of  his  mouth ; 
And  a  word  in  due  season,  how  good  it  is  ! 

24  The  path  of  life  is  upv/ard  for  the  wise. 

So  that  he  turneth  away  from  the  underworld  beneath. 

25  The  Lord  destroyeth  the  house  of  the  proud ; 
But  he  will  establish  the  border  of  the  widow. 

26  Evil  devices  are  an  abomination  to  the  Lord  ; 
But  pleasant  words  are  pure. 

27  He  who  is  greedy  of  gain  troubleth  his  own  house  ; 
But  he  who  hateth  bribes  shall  live. 

28  The  heart  of  the  righteous  meditateth  on  his  answer ; 
But  the  mouth  of  the  wicked  poureth  out  evil  things. 

29  The  Lord  is  far  from  the  wicked ; 

But  he  heareth  the  prayer  of  the  righteous. 
SO       The  light  of  the  eyes  rejoiceth  the  heart, 
And  good  tidings  make  the  bones  fat. 

31  The  ear  that  hearkeneth  to  the  reproof  of  life 
Shall  dwell  among  the  wise. 

32  He  that  refuseth  instruction  despiseth  his  own  life  ; 
But  he  that  hearkeneth  to  rebuke  getteth  understanding. 

12* 


274  THE     PROVERBS.  [chap.  xvi. 

33       The  fear  of  the  Lord  guideth  to  wisdom, 
And  before  honor  is  humility. 

1  To  man  belongeth  the  preparation  of  the  heart  $ 
But  the  answer  of  the  tongue  is  from  the  Lord. 

2  All  the  ways  of  a  jnan  are  pure  in  his  own  eyes  ; 
But  the  Lord  weigheth  the  spirit. 

3  Commit  thy  doings  to  the  Lord, 
And  thy  purposes  shall  be  established. 

4  The  Lord  hath  ordained  every  thing  for  its  end ; 
Yea,  even. the  wicked  for  the  day  of  evil. 

5  Every  one  that  is  proud  in  heart  is  an  abomination  to 

the  Lord  ; 
From  generation  to  generation  he  shall  not  be  unpunished. 

6  Through  kindness  and  truth,  iniquity  is  expiated  ; 
And,  through  the  fear  of  the  Lord,  men  depart  from  evil. 

7  When  a  man's  ways  please  the  Lord, 

He  maketh  even  his  enemies  to  be  at  peace  with  him. 

8  Better  is  a  little  with  righteousness, 
Than  great  revenues  without  right. 

9  The  heart  of  man  deviseth  his  way, 
But  the  Lord  establisheth  his  steps. 

10  A  divine  sentence  is  upon  the  lips  of  a  king ; 
His  mouth  transgresseth  not  in  judgment. 

11  A  just  balance  and  scales  are  the  appointment  of  the 

Lord  ; 
All  the  weio-hts  of  the  basr  are  his  work. 

12  The  doing  of  wickedness  is  an  abomination  to  kings  ; 
For  by  righteousness  is  the  throne  established. 

13  Righteous  lips  are  the  delight  of  kings, 
And  they  love  him  who  speaketh  right  things. 

14  The  wrath  of  a  king  is  messengers  of  death ; 
But  a  wise  man  will  pacify  it. 

15  In  the  liglit  of  the  king's  countenance  is  life. 

And  his  favor  is  a  like  a  cloud  bringing  the  latter  rain. 

16  How  much  better  is  it  to  get  wisdom  than  gold  ! 

Yea,   to  get  understanding  is   rather   to  be  chosen  than 
silver. 

17  It  is  the  highway  of  the  upright  to  depart  from  evil ; 
He  that  taketh  heed  to  his  way  preserveth  his  life. 

18  Pride  goeth  before  destruction, 
And  a  haughty  spirit  before  a  fall. 


CHAF.  XVII.]  THE     PROVERBS.  275 

19  Better  is  it  to  be  of  a  humble  spirit  with  the  lowlj, 
Than  to  share  the  spoil  with  the  proud. 

20  He  who  giveth  heed  to  the  word  shall  find  good ; 
And  he  who  trusteth  in  the  Lord,  hajDpy  is  he ! 

21  The  wise  in  heart  shall  be  called  intelligent, 
And  sweetness  of  the  lips  increaseth  learning. 

22  Understanding   is    a   wellspring    of   life    to   him    that 

hath  it. 
And  the  chastisement  of  fools  is  their  folly. 

23  The  heart  of  the  wise  man  instructeth  his  mouth, 
And  addeth  learning  to  his  lips. 

24  Pleasant  words  are  like  a  honeycomb,  — 
Sweet  to  the  taste,  and  health  to  the  bones. 

25  There  is  a  way  that  seemeth  right  to  a  man, 
But  the  end  thereof  is  the  way  to  death. 

26  The  hunger  of  the  laborer  laboreth  for  him ; 
For  his  mouth  urgeth  him  on. 

27  A  worthless  man  diggeth  mischief, 

And  on  his  lips  there  is,  as  it  were,  a  burning  fire. 

28  A  deceitful  man  stirreth  up  strife. 
And  a  whisperer  separateth  friends. 

29  A  man  of  violence  enticeth  his  neighbor. 
And  leadeth  him  into  a  way  which  is  not  good. 

30  He  who  shutteth  his  eyes  to  devise  fraud,  — 

He  who  compresseth   his   lips,   hath   accomplished   mis- 
chief! 

31  The  hoary  head  is  a  crown  of  glory. 

If  it  be  found  in  the  way  of  righteousness. 

32  He  who  is  slow  to  anger  is  better  than  the  mighty ; 
And  he  who  ruleth  his  s^jirit,  than  he  that  taketh  a  city. 

33  The  lot  is  cast  into  the  lap ; 

But  the  whole  decision  thereof  is  from  the  Lord. 

1  Better  is  a  dry  morsel,  and  quietness  therewith. 
Than  a  house  full  of  flesh-banquets  with  strife. 

2  A  prudent  servant  shall  rule  over  a  son  who  causeth 

shame ; 
Yea,  with  brothers  he  shall  share  the  inheritance. 

3  The  refining-pot  is  for  silver,  and  the  furnace  for  gold  j 
But  the  Loi^D  trieth  hearts. 

4  An  evil  doer  listeneth  to  mischievous  lips  ; 
And  a  lier  giveth  ear  to  a  destructive  tonijue. 


276  THE     PROVERBS.  [chap,  xvn 

5  Whoso  mocketli  the  poor  reproacheth  his  Maker  ; 
He  that  is  glad  at  calamities  shall  not  go  unpunished. 

6  Children's  children  are  the  crown  of  the  aged, 
And  their  fathers  the  glory  of  sons. 

7  Excellent  speech  becometh  not  tlif^  base ; 
How  much  less  lying  lips  the  noble  ! 

8  A  gift  is  a  precious   stone  in  the  eyes    of  him   who 

taketh  it ; 
Whithersoever  it  turneth,  it  hath  success. 

9  He  who  covereth  an  offence  seeketh  love  ; 

But  he  who  recurreth  to  a  matter  removeth  a  friend. 

10  A  reproof  will  penetrate  deeper  into  a  wise  man 
Than  a  hundred  stripes  into  a  fool. 

11  An  evil  man  seeketh  only  rebellion; 

Therefore  shall  a  cruel  messenger  be  sent  against  him. 

12  Let  a  man  meet  a  bear  robbed  of  her  whelps, 
Rather  than  a  fool  in  his  folly. 

13  Whoso  returneth  evil  for  good, 
Evil  shall  not  depart  from  his  house. 

14  The  be^innino;  of  strife  is  as  when  one  letteth  out  water 
Therefore  leave  off  contention  before  it  rolleth  onward. 

15  He  that  justifieth  the  wicked, 
And  he  that  condemneth  the  just, 

Both  alike  are  an  abomination  to  the  Lord. 

16  Why  should  a  price  be  in  the  hand  of  a  fool 
To  get  wisdom,  seeing  he  hath  no  sense  ? 

17  A  friend  loveth  at  all  times  ; 

But  in  adversity  he  is  born  a  brother. 

18  A  man  who  lacketh  understanding  striketh  hands, 
And  becometh  surety  in  the  presence  of  his  friend. 

19  He  who  loveth  strife  loveth  transgression ; 
He  who  raiseth  high  his  gate  seeketh  ruin. 

20  He  that  is  of  a  deceitful  heart  shall  find  no  good  ; 
And  he  that  turneth  about  with  his  tongue  shall  fall  into 

mischief. 

21  Whoso  begetteth  a  fool  doeth  it  to  his  sorrow ; 
Yea,  the  father  of  the  fool  hath  no  joy. 

22  A  merry  heart  doeth  good  to  ilia  body ; 
But  a  broken  spirit  drieth  up  the  bones. 

23  The  wicked  man  taketh  a  gift  out  of  the  bosom, 
To  pervert  the  ways  of  judgment. 


CHAP.  XVIII.]  THE     PROVERBS.  277 

24  Wisdom  is  before  the  face  of  him  that  hath  under- 

standing ; 
But  the  eyes  of  a  fool  are  in  the  ends  of  the  earth. 

25  A  foolish  son  is  a  grief  to  his  father, 
And  bitterness  to  her  that  bore  him. 

26  Moreover,  to  punish  the  righteous  is  not  good, 
Nor  to  smite  the  noble  for  their  equity. 

27  He  that  spareth  his  words  is  imbued  vrith  knowledge  ; 
And  he  that  is  of  a  cool  spirit  is  a  man  of  understanding. 

28  Even  a  fool,  when  he  is  "silent,  is  accounted  wise  ; 
He  that  shutteth  his  lips  is  a  man  of  understanding. 

1  He  who  separateth  himself  seeketh  his  own  desire  ; 
Against  all  sound  discretion  he  rusheth  on. 

2  The  fool  hath  no  delight  in  understanding. 
But  rather  in  revealing  his  own  mind. 

8       When  the  wicked  cometh,  then  cometh  also  contempt ; 

And  with  baseness,  shame. 
4       The  words  of  a  man's  mouth  are  deep  waters. 

And  the  wellspring  of  wisdom  is  an  overflowing  brook. 
6       It  is  not  good  to  be  partial  to  ihe  wicked. 

So  as  to  overthrow  the  righteous  in  judgment. 

6  The  lips  of  a  fool  enter  into  strife, 
And  his  mouth  calleth  for  blows. 

7  A  fool's  mouth  is  his  destruction, 
And  his  lips  are  a  snare  for  his  life. 

8  The  words  of  a  talebearer  are  like  sweet  morsels ; 
For  they  go  down  to  the  innermost  parts  of  the  body, 

9  Moreover,  he  that  is  slothful  in  his  work 
Is  brother  to  him  that  is  a  great  waster. 

10  The  name  of  the  Lord  is  a  strong  tower  ; 
The  righteous  runneth  to  it,  and  is  safe. 

11  The  rich  man's  wealth  is  his  strong  city, 
And  as  a  high  wall,  in  his  own  conceit. 

12  Before  destruction  the  heart  of  a  man  is  haughty, 
And  before  honor  is  humility. 

13  He  who  answereth  a  matter  before  he  hath  heard  it, 
It  is  folly  and  shame  to  him. 

14:       The  spirit  of  a  man  will  sustain  his  infirmity  ; 

But  a  wounded  spirit  who  can  bear  ? 
15       The  heart  of  the  intelligent  will  acquire  knowledge, 

And  the  ear  of  the  wise  will  seek  knowledge. 


278  THE     PROVERBS.  [chap.  xix. 

16  A  gift  maketh  room  for  a  man, 

And  bringetli  him  into  the  presence  of  the  great. 

17  He  that  first  pleadeth  his  cause  appeareth  just ; 
But  his  opponent  cometh,  and  searcheth  him  through. 

18  The  lot  causeth  contentions  to  cease, 
And  parteth  asunder  the  mighty. 

19  A  brother  offended  is  harder  to  be  won  than  a  strong 

city ; 
Yea,  their  contentions  are  like  the  bars  of  a  castle. 

20  With  the  fruit  of  a  man's  mouth  shall  his  stomach  be 

filled  ; 
He  shall  be  filled  with  the  produce  of  his  lips. 

21  Death  and  life  are  in  the  power  of  the  tongue ; 
They  that  love  it  shall  eat  its  fruit. 

22  He  that  findeth  a  wife  fiijdeth  a  blessing, 
And  obtaineth  favor  from  the  Lord. 

23  The  poor  useth  entreaties  ; 
But  the  rich  answereth  roughly. 

24  A  man  of  many  friends  will  show  himself  false ; 
Yet  there  is  a  friend  who  sticketh  closer  than  a  brother. 

1  Better  is  the  poor  man  who  walketh  in  his  integrity, 
Than  he  who  is  of  false  lips  and  a  fool. 

2  Moreover,  that  the  soul  be  without  knowledge  is  not  good, 
And  he  that  hasteth  with  his  feet  stumbleth. 

3  The  folly  of  man  destroyeth  his  way, 
And  then  his  heart  fretteth  ao^ainst  the  Lord. 

4  Wealth  maketh  many  friends  ; 

But  the  poor  is  separated  from  his  neighbor 

5  A  false  witness  shall  not  be  unpunished. 
And  he  that  speaketh  lies  shall  not  escape. 

6  Many  are  they  who  caress  the  noble, 

And  every  one  is  the  friend  of  him  who  giveth  gifts. 

7  All  the  brethren  of  the  poor  man  hate  him  ; 
How  much  more  do  his  friends  go  far  from  him ! 
He  runneth  after  their  words,  —  they  are  gone  ! 

8  He  that  getteth  wisdom  loveth  himself ; 

He  that  keepeth  understanding  shall  find  good. 

9  A  false  witness  shall  not  be  unpunished, 
And  he  that  speaketh  lies  shall  perish. 

10       Luxury  is  not  seemly  for  a  fool ; 

Much  less  should  a  servant  have  rule  over  princes. 


CHAP.  XIX.]  THE     PROVERBS.  279 

11  A  man  of  understanding  is  slow  to  anger ; 
Yea,  it  is  his  glory  to  pass  over  an  offence. 

12  The  wrath  of  a  king  is  like  the  roaring  of  a  lion  ; 
But  his  favor,  like  dew  upon  the  grass. 

13  A  foolish  son  is  a  calamity  to  his  father, 

And  the  contentions  of  a  wife  are  a  continual  dropping. 

14  Houses  and  riches  are  an  inheritance  from  fathers ; 
But  a  prudent  wife  is  from  the  Lord. 

15  Slothfulness  caste th  into  a  deep  sleep, 
And  the  idle  person  shall  suffer  hunger. 

16  He  that  keepeth  the  commandment  keepeth  his  life ; 
But  he  that  neglecteth  his  ways  shall  die. 

17  He  who  hath  pity  on  the  poor  lendeth  to  the  Lord, 
And  that  which  he  giveth  will  he  repay  him. 

18  Chasten  thy  son  because  there  is  hope, 
But  let  not  thy  soul  desire  to  slay  him. 

19  A  man  of  great  wrath  will  suffer  punishment ; 
For  if  thou  deliver  him,  yet  must  thou  do  it  again. 

20  Listen  to  counsel  and  receive  instruction, 
That  thou  mayst  be  wise  in  thy  latter  years. 

21  Many  are  the  devices  in  the  heart  of  a  man ; 
But  the  purpose  of  the  Lord,  that  shall  stand. 

22  The  charm  of  a  man  is  his  kindness  ; 
And  better  is  a  poor  man  than  a  liar. 

23  The  fear  of  the  Lord  tendeth  to  life. 
And  he  that  hath  it  shall  abide  satisfied ; 
He  shall  not  be  visited  with  evil. 

24  The  slotliful  man  dippeth  his  hand  into  the  dish  : 
He  doth  not  bring  it  back  even  to  his  mouth. 

25  Strike  the  scoffer,  and  the  simple  will  become  prudent ; 
Reprove  a  man  of  understanding,  and  he  will  discern 

knowledge. 

26  The  son  that  causeth  shame  and  disgrace  doeth  violence 

to  his  father, 
And  chaseth  away  his  mother. 

27  Cease,  my  son,  to  listen  to  the  instruction 

That  causeth  thee  to  w^ander  from  the  words  of  knowledge ! 

28  A  worthless  witness  scoffeth  at  justice. 

And  the  mouth  of  the  wicked  swalloweth  down  iniquity. 

29  Punishments  are  prepared  for  scoffers, 
And  stripes  for  the  back  of  fools. 


280  THE    PROVERBS.  [chap,  xxi 

1  Wine  is  a  mocker,  strong  drink  a  brawler, 
And  he  that  reeleth  with  it  is  not  wise. 

2  The  terror  of  a  king  is  like  the  roaring  of  a  lion ; 
He  who  provoketh  him  sinneth  against  himself. 

3  It  is  an  honor  to  a  man  to  cease  from  strife  ; 
But  every  fool  rusheth  into  it. 

4  The  sluggard  will  not  plough  by  reason  of  the  cold ; 
Therefore  shall  he  beg  in  harvest,  and  have  nothing. 

5  A  design  in  the  heart  of  a  man  is  like  deep  waters ; 
But  a  man  of  understanding  draweth  it  out. 

6  Many  will  proclaim  their  own  kindness  ; 
But  a  faithful  man  who  can  find  ? 

7  He  who  walketh  in  his  integrity  is  a  righteous  man ; 
Happy  will  be  his  children  after  him  ! 

8  The  king,  sitting  upon  the  throne  of  judgment, 
Scattereth  with  his  eyes  all  the  wicked  like  chaff. 

9  Who  can  say,  "  I  have  kept  my  heart  clean ; 
I  am  free  from  my  sin  ?  " 

10  Divers  weights  and  divers  measures,  — 
Both  of  them  are  an  abomination  to  the  Lord. 

11  Even  in  childhood  one  maketh  himself  known  by  h  8 

doings. 
Whether  his  actions  will  be  pure  and  right. 

12  The  ear  that  heareth,  and  the  eye  that  seeth,  — 
The  Lord  made  them  both. 

13  Love  not  sleep,  lest  thou  come  to  poverty  ; 

Open  thine  eyes,  and  thou  shalt  be  satisfied  with  bread. 

14  "  Bad  !  bad  !  "  saith  the  buyer  ; 

But  when  he  hath  gone  his  way,  then  he  boasteth. 

15  There  is  gold  and  abundance  of  pearls ; 
But  the  lips  of  knowledge  are  a  precious  vase. 

16  Take  his  garment  who  is  surety  for  another ; 

Yea,  take  a  pledge  of  him  who  is  bound  for  a  stranger. 

17  The  bread  of  falsehood  is  sweet  to  a  man  ; 
But  afterwards  his  mouth  is  filled  with  gravel. 

18  Purposes  are  established  by  counsel ; 
Therefore  with  good  advice  make  war. 

19  He  who  goetli  about  as  a  tale-bearer  revealeth  secrets ; 
Therefore  associate  not  with  him  who  keepeth  open  his  lips. 

20  Wlioso  curseth  his  father  or  his  mother. 

His  lamp  shall  be  put  out  in  midnight  darkness. 


CHAP.  xxi.J  THE    PROVERBS.  281 

21  A  possession  may  be  gotten  hastily  in  the  beginning, 
But  in  the  end  it  will  not  be  blessed. 

22  Say  not  thou,  "I  will  repay  evil ;  " 
Wait  on  the  Lord,  and  he  will  help  thee. 

23  Divers  weights  are  an  abomination  to  the  Lord, 
And  a  false  balance  is  not  good. 

2i       A  man's  steps  are  from  the  Lord  ; 

How,  then,  can  a  man  understand  his  way  ? 

25  It  is  a  snare  to  a  man  to  utter  a  vow  rashly, 
And  after  vows  to  consider. 

26  A  wise  king  scattereth  the  wicked  like  chaff. 
And  brinoreth  over  them  the  wheel. 

27  The  spirit  of  a  man  is  the  lamp  of  the  Lord, 
Which  searcheth  all  the  inner  chambers  of  his  body. 

28  Mercy  and  truth  preserve  the  king ; 
Yea,  his  throne  is  upholden  by  mercy. 

29  The  glory  of  young  men  is  their  strength, 
And  the  beauty  of  old  men  is  the  gray  head. 

30  Wounding  stripes  are  the  remedy  for  a  bad  man ; 
Yea,  stripes  which  reach  to  the  inner  chambers  of  the  body. 

1  As  streams  of  water. 

So  is  the  heart  of  the  king  in  the  hand  of  the  Lord  ; 
He  turneth  it  whithersoever  he  will. 

2  All  the  ways  of  a  man  are  right  in  his  own  eyes  ; 
But  the  Lord  weigheth  the  heart. 

3  To  do  justice  and  equity 

Is  more  acceptable  to  the  Lord  than  sacrifice. 

4  Tlie  lofty  look,  the  proud  heart. 
The  lamp  of  the  wicked,  is  ruin. 

6       The  plans  of  the  diligent  tend  only  to  plenty ; 
But  the  hasty  hasteneth  only  to  want. 

6  The  getting  of  treasures  by  a  false  tongue 
Is  the  fleeting  breath  of  them  that  seek  death. 

7  The  rapine  of  the  wicked  shall  snatch  them  away. 
Because  they  refuse  to  do  justice. 

8  The  way  of  the  guilty  man  is  crooked  ; 
But  he  that  is  pure,  his  doings  are  right. 

9  Better  is  it  to  dwell  in  a  corner  of  the  housetop 
Than  with  a  brawling  woman  in  a  large  house. 

10       The  soul  of  the  wicked  longeth  to  do  evil ; 
His  neighbor  findeth  no  compassion  in  his  eyes. 


282  THE    PROVERBS.  [chap.  xxx. 

■  11       Wlien  the  scoffer  is  punished,  the  simple  is  made  wise  ; 
When  the  wise  man  is  taught,  he  receiveth  knowledge. 

12  The  righteous   man  hath  regard  to  the  house  of  the 

wicked ; 
He  casteth  the  wicked  headlong  into  ruin. 

13  Whoso  stoppeth  his  ears  at  the  cry  of  the  poor, 
He  also  shall  cry  aloud,  but  shall  not  be  heard. 

14  A  gift  in  secret  pacifieth  anger  ; 

And  a  present  in  the  bosom,  strong  wrath. 

15  To  do  justice  shall  be  joy  to  the  righteous  ; 
But  destruction  is  for  them  that  do  iniquity. 

16  A  man  who  wandereth  from  the  way  of  discretion 
Shall  rest  in  the  assembly  of  the  dead. 

17  He  that  loveth  pleasure  will  be  a  poor  man  ; 
He  that  loveth  wine  and  oil  will  not  be  rich. 

18  The  wicked  shall  be  a  ransom  for  the  righteous ; 

And  in  the  room  of  the  upright  shall  be  the  transgressor. 

19  It  is  better  to  dwell  in  a  desert  land 
Than  with  a  contentious  and  fretful  woman. 

20  Precious  treasure  and  oil  are  in  the  dwelling  of  the  wise ; 
But  the  foolish  man  swalloweth  them  up. 

21  He  who  followeth  after  righteousness  and  mercy 
Shall  find  life,  prosperity,  and  honor. 

22  A  wise  man  scaleth  the  city  of  the  mighty, 
And  bringeth  down  the  strength  in  which  it  trusted. 

23  Wlioso  keepeth  his  mouth  and  his  tongue 
Keepeth  his  soul  from  trouble. 

24  The  proud  and  haughty,  —  scoffer  is  his  name ; 
He  acteth  with  haughty  arrogance. 

2,")       The  desire  of  the  sluggard  will  destroy  him ; 
For  his  hands  refuse  to  labor. 

26  The  covetous  man  coveteth  all  the  day  long ; 

But  the  righteous  man  giveth,  and  doth  not  witlihold. 

27  The  sacrifice  of  the  wicked  is  an  abomination ; 

How  much  more  when  he  bringeth  it  with  an  evil  design ! 

28  A  ftilse  witness  shall  perish  ; 

But  a  man  that  hearkeneth  shall  speak  forever. 

29  The  wicked  man  hardeneth  his  face ; 
But  the  upright  directeth  his  way. 

30  Wisdom  is  nothing,  and  understanding  is  nothing, 
And  devices  are  nothing,  against  the  Lord. 


CHAP.  XXII.]  THE    PROVERBS.  283 

31       The  horse  is  prepared  for  the  day  of  battle ; 
But  victory  is  from  the  Lord. 

1  A  good  name  is  rather  to  be  chosen  than  great  riches ; 
And  better  is  good-will  than  silver  and  gold. 

2  The  rich  and  the  poor  meet  together ; 
The  Lord  is  the  Maker  of  them  all. 

3  The  prudent  man  seeth  the  evil,  and  hideth  himself ; 
But  the  simple  rush  on,  and  are  punished. 

4  By  humility  and  the  fear  of  the  Lord 
Are  riches  and  honor  and  life. 

5  Thorns  and  snares  are  in  the  way  of  the  deceitful ; 
He  that  will  preserve  his  life  will  be  far  from  them. 

6  Train  up  a  child  in  accordance  with  his  way, 
And  when  he  is  old  he  will  not  depart  from  it. 

7  The  rich  ruleth  over  the  poor,    " 

And  the  borrower  is  servant  to  the  lender. 

8  He  who  soweth  iniquity  shall  reap  calamity, 
And  the  rod  of  his  punisliment  is  prepared. 

9  He  who  hath  a  bountiful  eye  shall  be  blessed, 
Because  he  giveth  of  his  bread  to  the  poor. 

10  Cast  out  the  scoffer,  and  contention  will  go  out; 
Yea,  strife  and  reproach  will  cease.  , 

11  He  who  loveth  purity  of  heart, 

Grace  is  upon  his  lips,  and  the  king  will  be  his  friend. 

12  The  eyes  of  the  Lord  watch  over  knowledge  ; 
But  he  overthroweth  the  words  of  the  treacherous. 

13  The  slothful  man  saith,  "  There  is  a  lion  without ; 
I  shall  be  slain  in  the  streets." 

14  The  mouth  of  strange  women  is  a  deep  pit ; 

He  with  whom  the  Lord  is  angry  shall  fall  therein. 

15  Folly  is  bound  to  the  heart  of  a  child ; 

But  the  rod  of  correction  will  drive  it  far  from  him. 

16  He  that  ojDpresseth  the  poor  to  increase  his  wealth. 
And  he  that  giveth  to  the  rich,  shall  surely  come  to  want. 


284  THE    PROVERBS.  tcHAP.  xxiii. 

XIII. 

Other  Proverbs.  — Chap.  XXII.  IT-XXIV.  22. 

17  Incline  thine  ear,  and  hear  the  words  of  the  wise, 
A^nd  give  heed  to  my  instruction ! 

18  For  it  will  be  a  pleasant  thing,  if  thou  keep  them  in  thy 

bosom, 
Wlien  they  are  altogether  established  upon  thy  lips. 

19  That  thy  trust  may  be  in  the  Lord, 

I  have  this  day  given  to  thee  instruction,  yea,  to  thee. 

20  Behold,  I  have  written  to  thee  excellent  things 
Concerning  counsel  and  knowledge  ; 

21  That  I  may  make  thee  know  rectitude,  and  words  of  truth  • 
That  thou  mayst  bring  back  words  of  truth  to  them  that 

send  thee. 

22  Rob  not  the  poor  man,  because  he  is  poor, 
Nor  crush  thou  the  destitute  at  the  gate  ; 

23  For  the  Lord  will  maintain  their  cause, 
And  despoil  their  spoilers  of  life. 

2i       Make  no  friendship  with  a  passionate  man. 
Nor  be  the  companion  of  a  man  prone  to  wrath ; 

25  Lest  thou  learn  his  ways. 
And  take  to  thyself  a  snare. 

26  Be  not  thou  one  of  those  who  strike  hands,  — 
Of  those  who  are  sureties  for  debts. 

27  When  thou  hast  nothing  to  pay, 

Wliy  should  thy  bed  be  taken  from  under  thee  ? 

28  Remove  not  the  ancient  landmark. 
Which  thy  fathers  have  made. 

29  Seest  thou  a  man  diligent  in  his  business  ? 
He  shall  be  the  minister  of  kings ; 

He  shall  not  serve  obscure  men. 

1  When  thou  sittest  to  eat  with  a  ruler, 
Consider  well  what  is  before  thee  ; 

2  For  thou  wilt  put  a  knife  to  thy  throat, 
If  thou  art  a  man  given  to  appetite ! 

3  Long  not  for  his  dainties. 
For  they  are  deceitful  meat. 


CHAP.  XXIII.]  THE    PROVERBS.  285 

4  Toil  not  to  become  rich ; 
Cease  from  this,  thy  wisdom. 

5  Wilt  thou  let  thine  eyes  fiy  toward  them  ?    They  are  gone ! 
For  riches  truly  make  to  themselves  wings  ; 

They  fly  away  like  the  eagle  toward  heaven. 

6  Eat  not  the  bread  of  him  that  hath  an  evil  eye, 
And  long  not  for  his  dainties  ; 

7  For  as  he  thinketh  in  his  heart,  so  is  he. 
"  Eat  and  drink !  "  saith  he  to  thee  ; 
But  his  heart  is  not  with  thee. 

8  The  morsel,  which  thou  hast  eaten,  thou  shalt  vomit  up  ; 
And  thou  wil-t  have  thrown  away  thy  sweet  words. 

9  Speak  not  in  the  ears  of  a  fool ; 

For  he  will  despise  the  wisdom  of  thy  words. 

10  Remove  not  the  ancient  landmark, 

And  enter  not  into  the  fields  of  the  fatherless  ! 

11  For  their  avenger  is  mighty  ; 

He  will  maintain  their  cause  against  thee. 

12  Apply  thy  heart  to  instruction, 

And  thine  ears  to  the  words  of  knowledge. 

13  Withhold  not  correction  from  a  child  ; 

If  thou  beat  him  with  the  rod,  he  will  not  die. 

14  Beat  him  thyself  with  the  rod, 

And  thou  shalt  rescue  him  from  the  underworld. 

15  My  son,  if  thy  heart  be  wise, 
My  heart  shall  rejoice,  even  mine  ; 

16  Yea,  my  reins  shall  exult, 
When  thy  lips  speak  right  things. 

17  Let  not  thy  heart  envy  sinners, 

But  continue  thou  in  the  fear  of  the  Lord  aU  the  day 
long; 

18  For  surely  there  shall  be  a  reward. 

And  thine  expectation  shall  not  be  cut  off. 

19  Hear  thou,  my  son,  and  be  wise ; 
And  let  thy  heart  go  forward  in  the  way ! 

20  Be  not  thou  among  winebibbers. 
And  riotous  eaters  of  flesh  ; 

21  For  the  drunkard  and  the  glutton  shall  come  to  poverty, 
And  drowsiness  will  clothe  a  man  with  ragrs. 

22  Hearken  to  thy  father,  who  begat  thee, 
And  despise  not  thy  mother  when  she  is  old. 


286  THE    PROVERBS.  [chap,  xxiv 

23  Buy  the  truth,  and  sell  it  not ; 

Buy  wisdom  and  instruction  and  understanding. 

24  The  father  of  a  righteous  man  shall  greatly  rejoice  ; 
Yea,  he  who  begetteth  a  wise  child  shall  have  joy  in 

him. 

25  Let  thy  father  and  thy  mother  have  joy ; 
Yea,  let  her  that  bore  thee  rejoice  ! 

26  My  son,  give  me  thy  heart, 

And  let  thine  eyes  observe  my  ways  ! 

27  For  a  harlot  is  a  deep  ditch  ; 

Yea,  a  strange  woman  is  a  narrow  pit. 

28  Like  a  robber  she  lieth  in  wait, 

And  increaseth  the  treacherous  among  men. 

29  Who  hath  woe  ?     Who  hath  sorrow  ? 
Who  contentions  ?     Who  anxiety  ? 

Who  wounds  without  cause  ?     Who  dimness  of  eyes  ? 

30  They  that  tarry  long  at  the  wine ; 
They  that  go  in  to  seek  mixed  wine. 

31  Look  not  thou  upon  the  wine  when  it  is  red, 
When  it  sparkleth  in  the  cup. 

When  it  goeth  down  smoothly. 

32  At  the  last  it  biteth  like  a  serpent, 
And  stingeth  like  an  adder. 

33  Thine  eyes  will  look  upon  strange  women. 
And  thy  heart  will  utter  perverse  things. 

84  Yea,  thou  shalt  be  as  one  that  lieth  down  in  the  midst  of 
the  sea. 
And  as  one  that  lieth  down  upon  the  top  of  a  mast. 
35  They  have  stricken  me  [shalt  thou  say],  —  I  suffered  no 
pain ! 
They  have  beaten  me,  —  I  felt  it  not ! 
When  shall  I  awake  ?     I  will  seek  it  yet  again. 

1  Be  not  thou  envious  of  wicked  men, 
And  desire  not  to  be  with  them ! 

2  For  their  heart  studieth  destruction. 
And  their  lips  speak  mischief. 

3  Through  wisdom  is  a  house  builded. 
And  by  understanding  is  it  established ; 

4  Yea,  by  knowledge  are  the  chambers  filled 
With  all  precious  and  goodly  substance. 


CHAP.  XXIV.]  THE     PROVERBS.  287 

6  The  wise  man  is  strong ; 

Yea,  the  man  of  understanding  establisheth  his  strength. 

6  For  by  wise  counsel  shalt  thou  make  war, 

And  by  the  multitude  of  counsellors  cometh  success. 

7  Wisdom  is  too  high  for  the  fool ; 
He  openeth  not  his  mouth  at  the  gate. 

8  He  that  deviseth  to  do  evil 
Shall  be  called  mischief-master. 

9  The  purpose  of  folly  is  sin  ; 

And  a  scoffer  is  an  aborftination  to  men. 

10  If  thy  spirit  faint  in  the  day  of  adversity, 
Faint  will  be  thy  strength, 

11  Deliver  thou  those  who  are  dragged  to  death, 

And  those  who  totter  to  the  slaughter,  —  O  keep  them 
back! 

12  If  thou  sayst,  "  Behold,  we  knew  it  not !  " 
Doth  not  he  that  weigheth  the  heart  observe  it  r 
Yea,  he  that  keepeth  thy  soul  knoweth  it, 

And   he   will    render    to   every   man    according   to   his 
works. 

13  Eat  honey,  my  son,  for  it  is  good, 

And  the  honeycomb,  which  is  sweet  to  thy  taste ; 

14  So  learn  thou  wisdom  for  thy  soul ! 

When  thou  hast  found  it,  there  shall  be  a  reward, 
And  thy  expectation  shall  not  be  cut  off. 

15  Plot  not,  O  wicked  man  !  against  the  habitation  of  the 

righteous  ; 
Spoil  not  his  resting-place  ! 

16  For  though  the  righteous  fall  seven  times,  yet  shall  he  rise 

up  again  ; 
But  the  wicked  shall  fall  into  mischief. 

17  Rejoice  not  when  thine  enemy  falleth, 

And  let  not  thy  heart  be  glad  when  he  stumbleth ; 

18  Lest  the  Lord  see,  and  it  displease  him. 
And  he  turn  away  his  anger  from  him. 

19  Fret  not  thyself  on  account  of  evil  men. 
Neither  be  thou  envious  of  the  wicked ; 

20  For  there  shall  be  no  posterity  to  the  evil  man ; 
The  lamp  of  the  wicked  shall  be  put  out. 


288  THE     PROVERBS.  [chap,  xxiv 

21  My  son,  fear  tliou  the  Lord  and  the  khig ; 

And  mingle  not  with  them  that  are  given  to  change ! 

22  For  their  calamity  shall  rise  up  suddenly, 

And  their  ruin,  coming  from  them  both,  in  a  moment. 


XIV. 

Other  Proverbs.  —  Chap.  XXIV.  23-34. 

23  These  also  are  words  of  the  wise. 

It  is  not  good  to  have  respect  of  persons  in  judgment. 

24  He  that  saith  to  the  wicked^,  "  Thou  art  righteous," 
Him  shall  the  people  curse ; 

Nations  shall  abhor  him. 

25  But  it  shall  be  well  with  them  that  punish  him, 
And  the  blessing  of  prosperity  shall  come  upon  them. 

26  He  that  giveth  a  right  answer 
Kisseth  the  lips. 

27  Arrange  thy  work  without, 
And  prepare  it  in  thy  field : 
Afterwards  thou  mayst  build  thy  house. 

28  Be  not  a  witness  witliout  cause  against  thy  neighbor. 
And  deceive  not  with  thy  lips. 

29  Say  not,  "As  he  hath  done  to  me, 
So  will  I  do  to  him  ; 

I  will  render  to  the  man  according  to  his  doings." 

30  I  passed  by  the  field  of  the  slothful. 

And  by  the  vineyard  of  the  man  void  of  understanding, 

31  And,  lo  !  it  was  all  overgrown  with  thorns, 
And  the  face  thereof  was  covered  with  nettles, 
And  the  stone  wall  thereof  was  broken  down. 

33  Then  I  saw,  and  considered  it  well ; 

I  looked  upon  it,  and  received  instruction. 

33  "A  little  sleep,  a  little  slumber  ! 

A  little  folding  of  the  hands  to  rest !  " 

34  So  shall  poverty  come  upon  thee  like  a  highwayman  r 
Yea,  want  like  an  armed  man. 


CHAP.  XXV.]  THE     PROVERBS.  289 


XV. 

Other  Proverbs.  — Chap.  XXV.-XXIX. 

1  These  also  are  proverbs  of  Solomon,  which  the  men 
of  Hezekiah,  king  of  Judah,  collected. 

2  It  is  the  glory  of  God  to  conceal  a  thing  ; 

But  it  i-s  the  glory  of  kings  to  search  out  a  matter. 

5  As  the  heavens  for  their  height, 
And  as  the  earth  for  its  depth, 

So  is  the  heart  of  kings  unsearchable ! 
4       Take  away  the  dross  from  the  silver. 

And  there  will  come  forth  a  vessel  for  the  founder ; 

6  Take   away  the  wicked  man   from  the   presence  of  the 

king, 
And  his  throne  will  be  established  by  righteousness. 

6  Put  not  thyself  forth  in  the  presence  of  the  king, 
Nor  set  thyself  in  the  place  of  the  great ; 

7  For  better  is  it  that  one  should  say  to  thee, 
"  Come  up  hither  !  " 

Than  that  he  should  put  thee  in  a  lower  j)lace. 

In  the  presence  of  the  prince  whom  thine  eyes  behold. 

8  Go  not  forth  hastily  to  engage  in  a  suit, 
Lest  thou  know  not  what  to  do  in  the  end  of  it, 
When  thine  adversary  hath  put  thee  to  shame. 

9  Maintain  thy  cause  with  thine  adversary. 
But  reveal  not  another's  secret ; 

10  Lest  he  that  heareth  it  put  thee  to  shame. 
And  thy  infamy  depart  not  from  thee. 

11  A  word  spoken  in  season 

Is  like  apples  of  gold  in  figured-work  of  silver. 

12  As  a  rhig  of  gold,  and  an  ornament  of  fine  gold, 
So  is  a  wise  reprover  to  an  attentive  ear. 

13  As  the  cold  of  snow  in  the  time  of  harvest. 

So  is  a  faithful  messenger  to  them  that  send  him ; 
For  he  refresheth  the  spirit  of  his  masters. 

14  As  clouds  and  wind  without  rain. 

So  is  the  man  that  boasteth  falsely  of  giving.       *■ 

15  By  long  forbearing  is  a  prince  appeased ; 
And  a  soft  tongue  breaketh  bones. 

13 


290  THE    PROVERBS.  [chap.  xxvi. 

16  Hast  thou   found   honey  ?    eat  what   is    sufficient   for 

thee, 
Lest  thou  be  surfeited  with  it,  and  vomit  it  up. 

17  Let  thy  foot  be  seldom  in  the  house  of  tliy  friend, 
Lest  he  be  surfeited  with  thee  and  hate  thee. 

18  A  battle-hammer,  and  a  sword,  and  a  sharp  arrow, 

Is  the  man  who  beareth  false  witness  against  his  neighbor. 

19  As  a  bi'oken  tooth,  and  a  wavering  foot, 

So  is  trust  in  an  unfaithful  man  in  time  of  trouble. 

20  As  he  that  taketh  off  a  garment  on  a  cold  day, 
As  vinegar  upon  nitre, 

So  is  he  that  singeth  songs  to  a  heavy  heart. 

21  If  thine  enemy  be  hungry,  give  him  bread  to  eat ; 
And  if  he  be  thirsty,  give  him  water  to  drink ; 

22  For  thou  wilt  heap  coals  of  fire  upon  his  head. 
And  the  Lord  will  reward  thee. 

23  As  the  north  wind  bringeth  forth  rain, 

So  a  backbiting  tongue  maketh  an  angry  countenance. 

24  Better  is  it  to  dwell  in  a  corner  of  the  housetop, 
Than  with  a  quarrelsome  woman  in  a  large  house. 

25  As  cold  water  to  the  thirsty, 

So  is  good  news  from  a  far  country. 

26  As  a  troubled  fountain,  and  as  a  corrupted  spring, 
So  is  a  righteous  man  falling  before  the  wicked. 

27  To  eat  much  honey  is  not  good ; 

So  the  search  of  hio-h  thincrs  is  weariness. 

28  As  a  city  broken  through  and  without  a  wall. 
So  is  he  that  hath  no  rule  over  his  spirit. 

1  As  snow  in  summer,  and  as  rain  in  harvest. 
So  honor  is  not  becoming  to  a  fool. 

2  As    the   sparrow    wandereth,    and   the   swallow   fiieth 

away. 
So  the  curse  without  cause  shall  not  come. 

3  A  whip  for  the  horse,  a  bridle  for  the  ass. 
And  a  rod  for  tlie  back  of  tlie  fool. 

4  Answer  not  a  fool  according  to  his  folly. 
Let  thou  also  become  like  to  him. 

5  Answer  a  fool  according  to  his  folly. 
Lest  he  be  wise  in  his  own  conceit. 

6  He  cutteth  off  the  feet,  and  drinketh  damage, 
Who  sendeth  a  message  by  the  hand  of  a  fool. 


CHAP,  xxvn.]  THE    PROVERB S.  291 

7  The  legs  of  a  lame  man  hang  loose ; 

So  is  it  with  a  proverb  in  the  mouth  of  fools. 

8  As  he  who  bindeth  a  stone  in  a  sling, 
So  is  he  that  giveth  honor  to  a  fool. 

9  As  a  thorn  lifted  up  by  the  hand  of  a  drunkard, 
So  is  a  proverb  in  the  mouth  of  fools. 

10  As  an  archer  who  woundeth  every  one, 

So  is  he  who  hireth  fools  and  hireth  wayfarers. 

11  As  a  dog  returneth  to  that  which  he  hath  vomited, 
So  a  fool  repeateth  his  folly. 

12  Seest  thou  a  man  wise  in  his  own  conceit  ? 
There  is  more  hope  of  a  fool  than  of  him. 

13  The  slothful  man  saith,  "  There  is  a  lion  in  the  way , 
There  is  a  lion  in  the  streets." 

14  As  a  door  turneth  upon  its  hinges, 
So  doth  the  sluggard  upon  his  bed. 

15  The  sluggard  dippeth  his  hand  into  the  dish  ; 
It  grieveth  him  to  bring  it  again  to  his  mouth. 

16  The  sluggard  is  wiser  in  his  own  conceit 
Than  seven  men  who  can  render  a  reason. 

17  As  one  that  taketh  a  dog  by  the  ears, 

So  is  he  who,  passing  by,  is  enraged  on  account  of  the 
quarrel  of  another. 

18  As  a  madman 

That  casteth  about  darts,  arrows,  and  death, 

19  So  is  the  man  who  deceiveth  his  neighbor, 
And  saith,  "  Was  I  not  in  sport  ?  " 

20  Where  there  is  no  wood,  the  fire  goeth  out ; 

So,  where  there  is  no  talebearer,  contention  ceaseth. 

21  As  coal  is  for  heat,  and  as  wood  for  fire. 
So  is  a  contentious  man  for  kindling  strife. 

22  The  words  of  a  talebearer  are  like  dainties ; 

For  they  go  down  to  the  innermost  parts  of  the  body. 

23  As  drossy  silver  spread  over  an  earthen  vessel, 
So  are  warm  lips  and  an  evil  heart. 

24  The  hater  dissembleth  with  his  lips. 
And  layeth  up  deceit  within  him. 

25  When  he  speaketh  fair,  believe  him  not ! 

For  there  are  seven  abotninations  in  his  heart. 

26  His  hatred  is  covered  by  deceit ; 

His  wickedness  shall  be  revealed  in  the  great  assembly. 


292  THE    PROVERBS.  [chap,  xxvn 

27  He  that  diggetli  a  pit  shall  fall  therein ; 

Aiid  he  that  rolleth  a  stone,  it  shall  return  upon  him. 

28  A  lying  tongue  hateth  those  whom  it  woundeth, 
And  a  flattering  mouth  worketh  ruin. 

1  Boast  not  thyself  of  to-morrow  ; 

For  thou  knowest  not  what  a  day  may  bring  forth  ! 

2  Let   another    man    praise    thee,    and   not    thine    own 

mouth ; 
A  stranger,  and  not  thine  own  lips. 

3  A  stone  is  heavy  and  sand  is  weighty  ; 
But  a  fool's  wrath  is  heavier  than  both. 

4  Wrath  is  cruel,  and  anger  overwhelming ; 
But  who  is  able  to  stand  before  jealousy  ? 

5  Better  is  open  rebuke 
Than  love  kept  concealed. 

6  Faithful  are  the  wounds  of  a  friend ; 
But  the  kisses  of  an  enemy  are  deceitful. 

7  He  who  is  fed  to  the  full  loatheth  the  honeycomb ; 
But  to  the  hungry  any  bitter  thing  is  sweet. 

8  As  a  bird  that  w^andereth  from  its  nest, 
So  is  a  man  who  wandereth  from  his  place. 

9  Oil  and  perfume  gladden  the  heart ; 
Sweet  also  is  one's  friend  by  hearty  counsel. 

10  Thine  own  friend  and  thy  father's  friend  forsake  not ; 
And  go  not  into  thy  brother's  house  in  the  day  of  thy 

calamity. 
Better  is  a  neighbor  that  is  near,  than  a  brother  far  off. 

11  Be  wise,  my  son,  and  make  my  heart  glad. 

That   I   may  give   an   answer  to  him  that  reproacheth 
me. 

12  A  prudent  man  foreseeth  the  evil,  and  hideth  himself; 
The  simple  pass  on,  and  are  punished. 

13  Take  his  garment  who  is  surety  for  another ; 

Yea,  take  a  pledge  of  him  who  is  bound  for  a  stranger. 

14  He  who  blesseth  his  neiglibor  with  a  loud  voice,  rising 

early  for  it. 
It  shall  be  accounted  to  him  as  a  curse. 

15  A  continual  dropping  in  a  very  rainy  day 
And  a  quarrelsome  wife  are  alike. 

16  He  who  restraineth  her  restraineth  the  wind ; 
And  his  riglit  hand  layeth  hold  of  oil. 


CHAP   XXVIII.]  THE     PROVERBS.  293 

17  Iron  sharpeneth  iron  ; 

So  one  man  sharpeneth  the  face  of  another. 

18  He  that  watcheth  the  fig-tree  shall  eat  its  f»'uit ; 

So  he  that  is  careful  for  his  master  shall  come  to  honor. 

19  As  in  water  face  answereth  to  face, 
So  doth  the  heart  of  man  to  man. 

20  The  realms  of  the  dead  are  never  full ; 
So  the  ejes  of  man  are  never  satisfied. 

21  The    lefiniug-pot   is    for    silver,    and    the    furnace   for 

gold; 
So  let  a  man  be  to  the  mouth  that  givetli  him  praise. 

22  Though  thou  shouldst  beat  a  fool  in  a  mortar, 
Among  bruised  wheat,  w^ith  a  pestle. 

Yet  will  not  his  folly  depart  from  him. 

23  Be  thou  diligent  to  know  the  state  of  thy  flocks, 
And  look  well  to  thy  herds  ! 

24  For  riches  last  not  for  ever  ; 

Not  even  a  crown  endureth  from  generation  to  generation. 

25  The  hay  disappeareth,  and  the  tender  grass  showeth  itself, 
And  the  herbage  of  the  mountains  is  gathered  in. 

2G  The  lambs  are  thy  clothing. 

And  the  goats  the  price  of  thy  field. 
27  There  is  goat's  milk  enough  for  thy  food. 

For  the  food  of  thy  household. 

And  for  the  sustenance  of  thy  maidens. 

1  The  wicked  flee  when  no  one  pursueth ; 
But  the  righteous  is  as  bold  as  a  lion. 

2  Through  the  transgression  of  a  land  many  are  its  rulers ; 
But   through   men   of   prudence  and  understanding   the 

23rince  shall  live  long. 

3  A  poor  man  who  oppresseth  the  needy 
Is  a  sweeping  rain  which  leaveth  no  food. 

4  They  who  forsake  the  law  praise  the  wicked ; 
But  they  who  keep  the  law  contend  with  them. 

5  Wicked  men  understand  not  equity ; 

But  they  who  seek  the  Lord  understand  all  things. 

6  Better  is  a  j)Oor  man  who  walketh  in  uprightness, 
Than  he  who  is  perverse  in  his  ways,  though  he  be  rich. 

7  He  that  keepeth  the  law  is  a  wise  son ; 

But  he  that  is  the  companion  of  prodigals  bringeth  shame 
on  his  father. 


294  THE    PROVERBS.  [chap.  xxvm. 

8  He  that  increasetli  his  substance  by  usurious  gain 
Gathereth  it  for  him  who  will  pity  the  poor. 

9  He  that  turueth  away  his  ear  from  hearing  the  law, 
Even  his  prayer  shall  be  an  abomination. 

10  He  that  causeth  the  righteous  to  go  astray  in  an  evil  way 
Shall  himself  fall  into  his  own  pit ; 

But  the  upright  shall  have  good  things  in  possession. 

11  The  rich  man  is  wise  in  his  own  conceit ; 

But  the  poor  man,  who  hath  understanding,  will  search 
him  through. 

12  When  the  righteous  rejoice,  there  is  great  glorying ; 
But,  when  the  wicked  are  exalted,  men  hide  themselves. 

13  He  that  covereth  his  sins  shall  not  prosper  ; 

But  he  that  confesseth  and  fofsaketh  them  shall   have 
mercy. 

14  Happy  the  man  who  feareth.  always  ! 

But  he  who  hardeneth  his  heart  shall  fall  into  miscliief. 

15  As  a  roa]'ing  lion  and  a  hungry  bear, 
So  is  a  wicked  ruler  over  a  needy  people. 

16  The  prince  who  is  weak  in  understanding  is  great  in 

oppression  ; 
But  he  who  hateth  unjust  gain  shall  prolong  his  days. 

17  A  man  who  is  burdened  with  life-blood  — 
Let  him  flee  to  the  pit !  let  no  man  stay  him ! 

18  He  who  walketh  uprightly  shall  be  safe  ; 

But  he  wdio  is  perverse  in  his  ways  shall  fall  at  once. 

19  He  who  tilleth  his  land  shall  have  bread  enough ; 
And  he  that  followeth  after  worthless  persons  shall  have 

poverty  enough. 

20  A  faithful  man  shall  abound  with  blessings ; 

But  he  that  maketh  haste  to  be  rich  shall  not  go  unpun- 
ished. 

21  To  have  respect  to  persons  is  not  good ; 

Since  for  a  piece  of  bread  that  man  will  transgress. 

22  He  who  hath  an  evil  eye  hasteth  after  wealth, 
And  considereth  not  that  poverty  will  come  upon  him. 

23  He  who  rebuketh  a  man  shall  afterwards  find  f\»vor 
More  than  he  who  flattereth  with  his  tongue. 

24  Whoso  stealeth  from  his  father  or  his  mother, 
And  saitli,  "  It  is  no  transgression," 

The  same  is  the  companion  of  a  robber. 


CHAP.  XXIX.]  THE     PROVERBS.  295 

25       He  who  is  of  a  proud  heart  stirreth  up  strife  •, 
But  he  that  trusteth  in  the  Lord  shall  be  rich. 

2t3       He  who  trusteth  in  his  own  understanding  is  a  fool ; 
But  he  who  walketh  wisely  shall  be  delivered. 

27  He  who  giveth  to  the  poor  shall  not  want ; 

But  he  that  hideth  his  eyes  shall  have  many  a  curse. 

28  When  the  wicked  are  exalted,  men  liide  themselves ; 
But,  when  they  perish,  the  righteous  increase. 

1  He  who,  being  often  rej^roved,  hardeneth  his  neck, 
Shall  suddenly  be  destroyed,  and  that  without  remedy. 

2  When  the  righteous  are  powerful,  the  people  rejoice ; 
But  when  the  wicked  beareth  rule,  the  people  mourn. 

3  He  who  loveth  wisdom  rejoiceth  his  Either  ; 

But  he  who  is  a  companion  of  harlots  destroyetli  his  sub- 
stance. 

4  A  king  by  equity  establisheth  a  land ; 
But  he  who  receiveth  gifts  overthrov»^eth  it. 

5  A  man  who  flattereth  his  neighbor 
Spreadeth  a  net  for  his  feet. 

6  In  the  transgression  of  a  wicked  man  there  is  a  snare  ; 
But  the  righteous  shall  sing  and  rejoice. 

7  A  righteous  man  careth  for  the  cause  of  the  poor ; 
A  wicked  man  discerneth  not  knowledge. 

8  Scoffers  kindle  a  city  into  a  Hame ; 
But  wise  men  pacify  wrath. 

9  If  a  wise  man  contend  in  a  cause  with  a  fool, 
Whether  he  rage  or  laugh,  there  will  be  no  rest. 

10  The  bloodthirsty  man  hateth  the  upright ; 
But  the  righteous  seek  to  preserve  his  life. 

11  A  fool  letteth  all  his  anger  come  out ; 
But  a  wise  man  keej)eth  it  back. 

12  If  a  ruler  listen  to  words  of  falsehood, 
All  his  servants  become  wicked. 

13  The  poor  man  and  the  oppressor  meet  together : 
The  Lord  giveth  light  to  the  eyes  of  them  both. 

14  The  king  that  judgeth  the  poor  with  uprightness, 
His  throne  shall  be  established  for  ever. 

15  The  rod  and  reproof  give  wisdom  ; 

But  a  child  left  to  himself  bringeth  shame  to  his  mother. 

16  When  the  wicked  are  powerful,  transgression  increaseth; 
But  the  righteous  shall  see  their  fall. 


296  THE    PROYEKBS.  '      [chap,  xxx, 

17  Chastise  tliy  son,  and  he  will  give  thee  rest ; 
Yea.  he  will  give  delight  to  thy  soul. 

18  AVhere  there  is  no  vision,  the  people  become  unruly ; 
But  he  that  keepeth  the  law,  happy  is  he. 

19  A  servant  will  not  be  corrected  by  words ; 
For.  though  he  understand,  he  will  not  obey. 

20  Seest  thou  a  man  hasty  in  his  words  ? 
There  is  more  hope  of  a  fool  than  of  him. 

21  He  that  bringeth  up  his  servant  delicately  from  child- 

hood 
Shall  have  him  become  a  son  at  the  last. 

22  An  angry  man  stirreth  up  strife, 

And  a  passionate  man  aboundeth  in  transgression. 

23  A  man's  pride  will  bring  him  low  ; 

But  he  that  is  of  a  humble  spirit  shall  obtain  honor. 

24  He  who  shareth  with  a  thief  hateth  himself : 
He  heareth  the  curse,  but  maketh  no  discovery. 

25  The  fear  of  man  brino^eth  a  snare ; 

But  whoso  putteth  his  trust  in  the  Lord  shall  be  safe. 

26  Many  are  they  who  seek  the  ruler's  favor ; 

But  every  man's  judgment  cometh  from  the  Lord. 

27  As  the  unjust  man  is  an  abomination  to  the  righteous, 
So  the  upright  in  hi&  way  is  an  abomination  to  the  wicked. 


XYI. 

The  words  of  Agur.  —  Chap.  XXX. 

The  words  of  Agur,  the  son  of  Jakeh,  even  his  proph- 
ecy ;  the  inspired  utterance  of  the  man  to  Ithiel,  even  to 
Ithiel  and  Ucal. 

Truly  I  am  more  stupid  than  any  man ; 
There  is  not  in  me  the  understandincr  of  a  man. 
I  have  not  learned  wisdom, 

Nor  have  I  gained  the  knowledge  of  the  Most  Holy. 
Who  hath  gone  up  into  heaven  and  come  down  ? 
"Who  hath  gathered  the  wind  in  his  fists  ? 
Who  hath  bound  up  the  waters  in  a  garment? 
Who  hath  established  all  the  ends  of  the  earth  ? 
What  is    his    name,  and  what  his    son's    name,  if   thou 
knowest  ? 


CHAP.  XXX.]  THE     PROVERBS.  297 

5  Every  word  of  God  is  pure ; 

A  shield  is  he  to  them  that  put  their  trust  in  him. 

6  Add  not  to  his  words, 

Lest  he  rebuke  thee,  and  thou  be  found  a  liar. 

7  Two  things  do  I  ask  of  thee  ; 
Withhold  them  not  from  me,  before  1  die ! 

8  Remove  far  from  me  falsehood  and  lies ; 
Give  me  neither  poverty  nor  riches ; 

Feed  me  with  the  food  which  is  needftil  for  me ; 

9  Lest  I  be  full,  and  deny  thee, 
And  say,  "  Who  is  the  Lord  ?  " 
Or  lest  I  be  poor,  and  steal. 
And  violate  the  name  of  my  God. 

10  Talk  not  against  a  servant  to  his  master, 
Lest  he  curse  thee,  and  thou  suffer  for  it. 

11  There  is  a  class  of  men  that  curse  their  fathers, 
And  do  not  bless  their  mothers. 

12  There  is  a  class  who  are  pure  in  their  own  eyes, 
And  yet  are  not  washed  from  their  filthiness. 

13  There  is  a  class,  —  O  how  lofty  are  their  eyes. 
And  how  are  their  eyelids  lifted  up ! 

14  There  is  a  class,  whose  teeth  are  swords, 
And  their  jaw-teeth  knives. 

To  devour  the  poor  from  off  the  earth, 
And  the  needy  from  among  men. 

15  The  vampire  hath  two  daughters  ;   . 
"  Give  !  give  !  "  [is  their  cry.] 

There  are  three  tilings  which  are  never  satisfied ; 
Yea,  four  which  say  not.  '"  Enough  !  " 

16  The  underworld,  and  the  barren  womb  ; 
The  earth,  which  is  not  satiated  with  water, 
And  fire,  which  never  saith,  "  It  is  enough !  " 

17  The  eye  that  mocketh  at  a  father. 
And  scorneth  to  obey  a  mother. 

The  ravens  of  the  valley  shall  pick  it  out, 
And  the  young  eagles  shall  eat  it. 

18  These  thi-ee  things  are  too  wonderful  for  me ; 
Yea,  there  are  four  v>'hich  I  understand  not : 

IS* 


298  THE     PROVERBS.  [chap.  xxx. 

19  The  track  of  an  eagle  in  the  air, 
The  track  of  a  serpent  upon  a  rock, 

The  track  of  a  ship  in  the  midst  of  the  sea, 
And  the  track  of  a  man  with  a  maid. 

20  Such  is  the  way  of  an  adulterous  woman ; 
She  eateth,  and  wipeth  her  mouth, 

And  saith,  "  I  have  done  nothing  wrong." 

21  Under  three  things  is. the  earth  disquieted; 
Yea,  under  four  it  cannot  bear  up : 

22  Under  a  servant  when  he  becometh  a  king, 
And  a  fool  when  he  is  filled  with  bread ; 

23  Under  an  odious  woman  when  she  becometh  a  wife. 
And  a  handmaid  when  she  becometh  heir  to  her  mistress. 

24  There  are  four  things  which  are  small  upon  the  earth, 
Yet  are  they  wise,  instructed  in  wisdom. 

25  The  ants  are  a  people  not  strong. 

Yet  they  prepare  in  the  summer  their  food. 

26  The  conies  are  a  feeble  people, 

Yet  do  they  make  their  houses  in  the  rocks. 

27  The  locusts  have  no  king, 

Yet  do  they  all  go  forth  in  bands. 

28  The  lizard  seizeth  with  its  hands, 
And  is  in  king's  palaces. 

29  These  three  have  a  graceful  step ; 
Yea,  four  are  graceful  in  their  walk : 

SO  The  lion,  the  liert)  among  beasts. 
Which  turnetli  not  back  for  any ; 

31  The  loin-girded  war-horse,  the  he-goat, 
And  a  kino;  who  cannot  be  withstood. 

32  If  thou  hast  been  foolish  in  lifting  thyself  up. 
And  hast  meditated  evil. 

Put  thy  hand  on  thy  mouth ! 

33  For,  as  the  pressing  of  milk  bringeth  forth  cheese. 
And  as  the  pressing  of  the  nose  bringeth  forth  blood, 
So  the  pressing  of  anger  bringeth  forth  strife. 


CHAP.  XXXI.]  THE     PR0VERB3.  299 


XVII. 

Advice  given  to  a  king.  —  Chap.  XXXI.  1-9. 

The  words  given  to  King  Lemuel ;  the  prophecy  which 
his  mother  taught  him. 

What,  O  my  son !  and  what,  O  son  of  my  womb ! 
Yea,  wliat,  O  son  of  my  vows  !   [shall  I  say  to  thee  ?3 
Give  not  thy  strength  to  women. 
Nor  thy  ways  to  that  which  destroyeth  kings ! 
It  is  not  for  kings,  O  Lemuel  !  — 
It  is  not  for  kings  to  drink  wine. 
Nor  for  princes  to  desire  strong  drink ; 
Lest  they  drink,  and  forget  the  law, 
And  pervert  the  rights  of  any  of  the  afflicted. 
Give  strong  drink  to  him  who  is  ready  to  perish, 
And  wine  to  him  that  hath  a  heavy  heart ; 
Let  him  drink  and  forget  his  poverty, 
And  remember  his  misery  no  more  ! 

Open  thy  mouth  for  the  dumb, 
In  the  cause  of  every  orphan  ! 
Open  thy  mouth,  judge  righteously, 
Aiid  maintain  the  cause  of  the  poor  and  needy ! 


XYIIL 

Character  of  a  good  wife.  —  Chap.  XXXI.  10-31. 

10  Who  can  find  a  capable  woman  ? 
Her  worth  is  far  above  pearls. 

11  The  heart  of  her  husband  trusteth  in  her. 
And  he  is  in  no  want  of  gain. 

12  She  doeth  him  good,  and  not  evil, 
All  the  days  of  her  life. 

13  She  seeketh  wool  and  flax, 

And  worketh  willingly  with  her  hands. 

14  She  is  like  the  merchants'  ships  ; 
She  bringeth  her  food  from  afar. 

15  She  riseth  while  it  is  jet  night. 
And  giveth  food  to  her  family, 
And  a  task  to  her  maidens. 


300  THE     PROVERBS.  [chap.  xxxi. 

16  She  layeth  a  plan  for  a  field,  and  buyeth  it ; 

With  the  fruit  of  her  hands  she  planteth  a  vineyard. 

17  She  girdeth  her  loins  with  strength, 
And  maketh  strong  her  arms. 

18  She  perceiveth  how  pleasant  is  her  gain. 
And  her  lamp  is  not  extinguished  in  the  night. 

19  She  putteth  forth  her  hands  to  the  distaif, 
And  her  hands  take  hold  of  the  sjDindle. 

20  She  spreadeth  out  her  hand  to  the  poor. 

Yea,  she  reacheth  forth  her  hands  to  the  needy. 

21  She  hath  no  fear  for  her  household  on  account  of  the  snow, 
For  all  her  household  are  clothed  with  crimson. 

22  She  maketh  for  herself  coverlets  ; 

Her  clothing  is  of  fine  linen  and  purple. 

23  Her  husband  is  known  in  the  gates. 
When  he  sitteth  with  the  elders  of  the  land. 

24  She  maketh  linen  garments  and  selleth  them, 
And  delivereth  girdles  to  the  merchant. 

25  Strength  and  honor  are  her  clothing; 
And  she  laugheth  at  the  days  to  come. 

26  She  openeth  her  mouth  with  wisdom. 
And  kind  instruction  is  upon  her  tongue. 

27  She  looketh  well  to  the  ways  of  her  household, 
And  eateth  not  the  bread  of  idleness. 

28  Her  children  rise  up,  and  extol  her ; 
Her  husband,  and  praiseth  her,  [saying, ]J 

29  "  Many  daughters  have  done  virtuously, 
But  thou  excellest  them  all." 

30  Grace  is  deceitful,  and  beauty  vain  ; 

But  the  woman  that  feareth  the  Lord,  she  shall  be  praised. 

31  Give  ye  her  of  the  fruit  of  her  hands. 
And  let  her  works  praise  her  in  the  gates. 


NOTES   TO   THE  PSALMS. 


Ps.  I. 

This  psalm  sets  forth,  in  vivid  and  picturesque  description,  the  happi- 
ness of  the  righteous  and  the  misery  of  the  wicked.  It  is  quite  a 
probable  supposition,  that  it  was  prefixed  by  one  of  the  compilers  of 
the  Psalms  (see  p.  31,  &c.),  as  an  introduction  to  his  collection.  This 
may  be  the  reason,  that  in  some  manuscripts  it  seems  not  to  have 
been  numbered  with  the  other  psalms,  and  in  others  to  have  been 
united  with  the  second  psalm. 

The  promises  of  the  Jewish  religion,  limited  as  they  are  to  the 
present  world,  are  to  be  regarded  as  statements  of  what  is  generahy 
true,  or  of  what  is  the  tendency  of  piety  and  virtue,  other  things  being 
equal.  Our  Saviour,  in  his  instructions,  makes  much  less  account  of 
outward  good  than  the  Jewish  writers.  He  had  meat  to  give,  as  well 
as  to  eat,  which  the  world  knew  not  of.  He  promises  his  followers 
something  better  than  length  of  days,  or  riches  and  honors,  —  a  treas- 
ure Avhich  the  world  can  neither  give  nor  take  away  ;  namely,  riches 
of  the  soul,  a  heart  at  peace  with  itself  and  with  God,  a  conscious- 
ness of  the  divine  favor,  and  a  hope  extending  into  eternity :  in  a 
word,  spiritual  and  everlasting  life. 

1.  — counsel;  i.e.,  his  purjjoses,  plan  of  life. 

3.  —  like  a  tree.  In  a  country  where  water  was  scarce,  and  the 
trees  and  herbs  were  often  parched  with  heat,  this  image  was  more 
striking  than  it  can  appear  to  us,  who  hve  in  a  chmate  where  the  trees 
are  usually  green,  wherever  they  stand.  (See  Bush's  Illustrations,  ad 
loc.) 

5.  —  shall  not  stand.  This  may  be  understood  in  a  general  sense, 
that  the  wicked  shall  fall  into  ruin ;  or,  in  a  legal  sense,  that  they  shall 
fail  in  their  cause.  —  in  judgment ;  i.e.,  when  they  are  judged  by  the 
Almighty.  The  allusion  is  to  those  signal  seasons  of  retribution  with 
which  Divine  Providence  visits  evil-doers  in  this  world.  (Comp.  Isa. 
iii.  14;  Mai.  iii.  5;  Job  xix.  29.)  —  in  the  assembly  of  the  just ;  i.e.,  in 
the  assembly  of  the  righteous  Israelites,  who  are  preserved  and  blessed 
by  the  Almighty,  the  wicked  shall  not  be  found,  having  been  separated 
therefrom  by  the  just  judgments  of  God.  (Comp.  Isa.  i.  24-28:  iv. 
^6.) 

6.  — knoiueth;  i.e.,  he  is  well  acquainted  with  the  righteous,  and 
careii  for  them. 

I  OA1  1 


802  NOTES. 


Ps.  n. 


This  psalm  purports  to  have  been  composed  by  a  king,  soon  after 
his  inauguration  to  his  otiice.  He  is  full  of  pious  confidence  in  God, 
as  having  appointed  him  to  his  high  destiny.  He  feels  himself  to  be 
the  earthly  representative  of  Jehovah,  and  regards  the  attempts  of 
subject  nations  to  throw  off  his  yoke  as  offences  against  his  God.  The 
sentmrents  which  he  expresses  are  not  very  different  from  those  which 
have  been  entertained  by  modern  kings  and  tlieir  supporters,  tliough 
the  language  is  peculiar  to  a  king  of  Israel,  an  Eastern  monarch  of  a 
peculiar  religious  faith.  The  young  king  feels  sure,  that  tlie  attempts 
of  his  enemies  —  being  offences  against  Jehovah  as  well  as  himseff, 
the  anointed  vicegerent  of  Jehovah  —  will  be  fi-ustrated,  and  that  lie 
shall  be  signally  victorious  over  them  all.  He  earnestly  admonishes 
the  insurgents  to  desist  from  their  rebellious  attempts,  and  put  them- 
selves under  the  protection  of  Jehovah  by  paying  liomage  to  his 
earthly  representative,  before  they  should  feel  the  effects  of  his  an- 
ger. 

The  language  of  the  psalm  in  ver.  7  evidently  implies,  that  the 
writer  of  the  psalm  is  the  king  who  is  the  subject  of  it,  Avhether  it 
be  David  or  some  other  Jewish  king.  The  rebellion  described  in  it  is 
also  represented  as  existing  in  the  time  of  the  writer.  It  is  only  in  a 
typical  sense,  therefore,  that  Christ  and  his  kingdom  can  be  regarde<l 
as  the  subject  of  the  psalm.  This  has  been  the  general  opinion  of  the 
Christian  Church.  Thus,  the  version  of  the  Scriptures  published  by 
Barker  in  1G06,  before  tlie  common  version,  has  for  the  caption  of  this 
psalm,  "  Tlie  prophet  David  rejoiceth,  that,  notwithstanding  his  ene- 
mies' rage,  yet  God  will  continue  his  kingdom  for  ever,  and  advance 
it  even  to  the  end  of  the  world ;  and  therefore  exhorteth  kings  and 
rulers,  that  they  would  humbly  submit  themselves  under  God's  yoke, 
because  it  is  in  vain  to  resist  God.  Hcnin  is  fi<iured  Chrisfs  Idmjdom." 
But  there  is  no  reason  for  su]){)osing  that  the  writer  had  in  view  any 
kingdom  but  his  own.     (See  Introduction,  p.  9,  &c.) 

2.  —  Against  Jehovah.  The  government  of  the  Israelites  was  theo- 
cratic. Jehovah  was  regarded  as  king  of  the  Jewish  state,  so  that 
the  nations  which  combined  against  it  are  represented  as  combining 
against  Jehovah.  Thus,  in  1  Chron.  xxix.  23,  Solomon  is  said  to  have 
sat  upon  the  throne  of  Jehovah  ;  that  is,  the  throne  of  Israel.  —  his 
anointed  kinfj.  This  epithet  was  appropriate  to  every  king  of  Israel,  as 
receiving  from  Jehovah  the  power  and  authority,  of  which  consecra- 
tion by  pouring  oil  upon  the  head  was  the  outward  symbol. 

4.  —  will  lait(/h.  This  expression  is  designed  to  represent  in  a 
lively  manner  the  futility  of  exertions  made  in  opposition  to  the  will 
of  Jehovah. 

7.  This  verse  expresses  the  confidence  of  the  writer,  who  was  king 
of  Israel,  that  he  was  the  special  care  of  Jehovah  as  king.  —  Thou 
art  mi/  son  ;  i.e..  Thou  art  my  favored  king,  dear  to  me  as  a  son.  The 
term  son  of  God  \s  used  in  the  Scrii)tures  in  different  senses,  —  some 
times  denoting  that  one  is  the  object  of  special  love  to  God,  as  a  sou 
is  to  a  father  (see  Exod.  iv.  22) ;  sometimes  denoting  a  moral  resem- 
blance to  the  Deity,  as  a  son  resembles  his  father  :  thus  Christians  are 


PSALMS.  oOli 

called  sons  of  God.  And  sometimes  the  expression  denotes  resem- 
blance  to  God  in  power  and  dominion :  thus  the  term  is  applied  to 
kings.  Sometimes  two  of  these  senses  are  united.  In  this  verse,  tlie 
expression  seems  to  be  one  both  of  endearment  and  of  oflBce.  —  b'^- 
(jotten  thee;  i.e.,  made  thee  my  favored  king.  (Comp.  Ps.  Ixxxix.  2(3, 
27;  2  Sam.  vii.  14.) 

8.  —  ends  of  the  earth.  A  hyperbolical  expression,  denoting  the 
most  distant  lands. 

11.  Be  subject  to  Jehovah;  i.e.,  in  a  political  sense,  by  submitting  to 
the  king  of  Israel,  his  vicegerent.     (See  the  note  on  ver.  2.) 

12.  Iviss  the  son.  Give  the  sign  of  political  subjection  and  homage 
to  the  king  of  Israel.  This  must  be  admitted  to  be  a  very  doubtful 
rendering.     When  the  Hebrew  word  ')S  has  been  used  to  denote  son  in 

ver.  7,  it  is  very  strange  that  the  Chaldee  IS  should  be  used  here 

in  the  same  sense,  and  that,  too,  without  the  article.  But  I  can- 
not persuade  myself,  that  either  of  the  renderings  which  have  been 
proposed  in  its  place  —  whether  Lay  hold  of  instruction,  according  to  the 
ancient  versions  ;  or  Lay  hold  of  obedience  or  duty,  according  to  Hitzig  ; 
or  Zrty  hold  of  purity,  or  Worship  purely,  according  to  other  critics  — 
has  any  better  support  from  the  usage  of  words,  or  other  philological 
considerations.  I  prefer,  therefore,  to  retain  the  rendering  of  the 
common  version,  which  is  that  of  De  Wette,  Gesenius,  Hengsten- 
berg,  and  others.  (See  1  Sam.  x.  1.)  — lest  He  be  angry;  i.e.,  lest 
Jehovah  be  angry ;  the  pronoun  here  referring  to  the  more  distant 
antecedent. 


Ps.  III. 

The  subject  of  this  psalm  is  a  pious  man  in  eminent  station,  prob- 
ably King  l)avid,  surrounded  by  enemies  who  regarded  his  downfall 
as  certain.  But  he  has  confidence  in  the  protection  of  Jehovah,  and 
prays  to  him  as  one  who  can  and  will  deliver  him.  The  superscrip- 
tion of  this  psalm  assigns  it  to  David,  and  mentions  the  occasion  on 
whicli  it  was  composed;  namely,  his  flight  from  his  rebelUous  son, 
Absalom.  If  this  be  correct,  it  is  singular  that  there  should  be  in  the 
psalm  no  allusion  to  the  feelings  which  must  have  agitated  the  royal 
parent's  heart  on  being  compelled  to  flee  for  his  life  from  his  own 
son. 

2.  —  no  help,  &c. ;  i.e.,  it  is  all  over  with  him :  God  will  not  inter- 
fere to  save  him. 

3.  —  My  glory ;  the  cause  or  vindicator  of  my  glory  and  greatness. 
—  lifter-up  of  my  head.  The  image  may  be  drawn  from  a  person  sink- 
ing in  deep  waters ;  or  from  one  whose  head  is  bowed  down,  and  his 
eyes  fixed  on  the  ground  in  afiliction. 

4.  —  with  my  voice;  i.e.,  probably,  with  my  whole  voice,  earnestly 
or  aloud. 

7.  —  smitest  the  cheek,  &c.  Images  drawn  from  the  slaying  of  a  wild 
beast. 


304  NOTES. 


Ps.  IV. 

The  occasion  of  this  psalm  was  similar  to  that  of  the  last.  On 
account  of  ver.  8,  some  suppose  it  to  have  been  composed  on  the 
evening  of  the  day  when  the  preceding  psalm  was  sung. 

For  the  leader  of  tJie  music;  i.e.,  to  be  used  by  him  in  public  wor- 
ship.    (See  Introduction,  p.  27.) 

1.  —  0  God  of  my  righteousness ;  i.e.,  vindicator  of  my  righteous 
cause. 

2.  —  dishonor  my  dignity ;  i.e.,  my  royal  dignity,  by  your  conspiracy 
and  rebellion.  —  seek  disappointment ;  i.e.,  How  long  will  ye  seek  ends 
which  will  prove  vain,  and  be  sure  to  disappoint  you"?  (Comp.  Ps. 
vii.  14.) 

4.  —  upon  your  beds ;  i.e.,  in  the  season  and  place  for  independent 
reflection.  —  desist;  i.e.,  from  your  unrighteous  or  rebellious  un- 
dertakings. 

6.  Offer  sacrifces  of  righteousness ;  i.e.,  think  not  to  please  God  by 
sacrifices  offered  without  pure  .and  pious  intentions.  Or,  Offer  sacri- 
fices which  are  due. 

6.  —  Who  will  show,  &c. ;  i.e.,  even  many  of  my  friends  are  dis- 
couraged, and  long  for  the  least  bright  interval  of  success. 

7.  —  corn  and  wine,  &,c.  Isa.  ix.  3 :  "  They  rejoice  before  thee  with 
the  joy  of  harvest." 


Ps.  V. 

3.  In  the  morning,  &c.  These  words,  being  repeated  in  the  parallel 
line,  are  probably  to  be  understood  as  refei'ring,  not  to  a  customary 
time  of  prayer,  but  to  the  earnestness  with  which  the  writer  called 
upon  the  Deity,  and  the  speedy  aid  which  he  hoped  to  obtain.  (See 
Ps.  Ixxxviii.  13.) 

4.  —  dwtUeth  not,  &c. ;  i.e.,  as  a  guest  or  friend;  i.e.,  he  enjoys  not 
thy  favor  and  protection.     (Comp.  Ps.  xv.  1 ;  Ixi.  4.) 

5.  — stand  in  thy  sight;  i.e.,  they  find  no  favor  with  thee ;  as  ex- 
plained by  the  parallel  line,  and  by  the  preceding  verse. 

8.  —  thy  righteousness ;  i.e.,  that  which  thou  requirest,  which  is 
pleasing  to  thee.  —  because  of  mine  eitemies ;  i.e.,  because  my  ene- 
mies study  to  ensnare  me.     (Comp.  Jer.  xx.  10.) 

9.  —  Their  heart;  literally,  inward  part :  used  to  denote  the  seat  of 
the  feelings,  intentions,  &c.  (Ps.  xlix.  11 ;  Ixiv.  6.)  —  an  open  sepul- 
chre; an  image  of  destruction,  because,  when  a  sepulchre  is  open,  it  is 
for  the  purpose  of  receiving  a  person  into  it.  Possibly,  the  danger  of 
falling  into  an  opened  sepulchre  may  be  referred  to. 

10.  —  Cast  them  out ;  i.e.,  destroy  them  from  the  congregation  of 
thy  people,  who  are  favored  and  blessed  by  thee.  (Comp.  Ps.  i.  5.) 
—  For  against  thee,  &c. ;  i.e.,  by  rebelling  against  the  king  of  thine 
appointment. 


PSALMS.  305 


Ps.  VI. 

This  psalm  seems  to  contain  nothing  which  indicates  the  occasion 
on  wliich  it  was  composed.  If  it  be  a  composition  of  David,  it  may 
be  referred  to  his  situation  in  his  fliglit  from  his  son  Absalom  as  well 
as  to  any  wliich  the  Jewish  history  records. 

1.  —  not  in  thine  anger ;  i.e.,  in  measm'e,  with  kindness  and  modera- 
tion. 

3.  —  how  lonrj  — ;  i.e.,  wilt  thou  be  angry  ?  or.  How  long  wilt  thon 
delay  to  help  me  ?  The  incompleteness  of  the  sentence  was  designed 
to  be  expressive  of  emotion. 

5.  For  in  death,  &c.  The  poet  mentions  as  a  reason  why  his  life 
should  be  spared,  that,  in  the  regions  of  the  dead,  he  should  have  no 
opportunity  or  ability  to  praise  God.  The  ancient  Hebrews  do  not 
appear  to  have  attained  to  faith  in  a  desirable  immortality  after  death. 
They  supposed  that  the  disembodied  spirits  of  the  righteous  and 
wicked  alike  went  to  a  dark  place  under  ground,  called  Slieol,  where 
they  existed  in  a  half-conscious,  thoughtless,  inactive  condition.  (See, 
in  the  New  Translation  of  Job,  the  remarks  prefixed  to  chap,  xii.) 

6.  —  to  swim ;  i.e.,  with  tears.  A  hyperbolical  expression  to  denote 
the  depth  of  his  grief. 

8.  Depart,  &c.  Having  made  his  supplication  to  the  Deity,  the 
poet,  after  a  pause,  breaks  forth  into  the  language  of  hope  and  tri- 
umph. 


Ps.  VII. 

This  psalm  contains  the  prayer  of  a  persecuted  person  against  his 
enemies,  especially  against  one  enemy  who  had  uttered  gross  calumny 
against  him.  The  inscription  of  the  psalm  sets  forth,  that  it  was  occa- 
sioned by  the  calumnies  of  a  certain  Cush,  a  Benjamite.  There  is  no 
mention  in  the  Scripture  history  of  such  a  person  ;  but  it  is  probable 
that  he  was  one  of  the  courtiers  of  Saul,  who,  knowing  the  hatred  of 
his  master  towards  David,  had  pretended  to  be  David's  friend  in  order 
the  more  eflTectually  to  secure  his  ruin  by  his  calumnies. 

This  psalm  is  called  a  Shiggaion  of  David.  That  the  term  denotes 
a  particular  species  of  psalm  is  evident.  But  what  it  is,  is  altogether 
uncertain.     (See  p.  29.) 

3.  —  If  I  have  done  this;  i.e.,  which  my  enemy  or  the  courtiers 
of  Saul  lay  to  my  charge.     (See  1  Sam.  xxiv.  10  ;  xxvi.  9-11.) 

7.  —  The  nations.  The  tribes  of  Israel  seem  to  be  denoted  ;  possibly, 
all  the  nations  of  the  world.  —  the  height.  The  lofty  judgment-seat  of 
Jehovah  upon  Mount  Zion  seems  to  be  denoted.  Tlie  judgment  which 
God  administers  is  scenically  represented  in  images  borrowed  from 
tlie  circumstances  of  Eastern  tribunals,  which  were  usually  held  in  the 
midst  of  large  assemblies. 

10.  3Ii/  shield,  &c. ;  i.e.,  God  is,  as  it  were,  the  shield-bearer  of  the 
righteous ;  he  defends  them. 

11.  — a>yry  even/  da i/,  &c. ;  i.e.,  though  he  may  seem  to  overlook 
wickedness,  yet  in  fact  he  is  constantly  punishing  it. 


806  NOTES. 


12.  If  he  do  not  desist;  i.e.,  if  the  wicked  man  do  not  desist  from 
his  purpose.    —  He  sharpeneth ;  i.e.,  God  sharpeneth. 

13.  —  burning  arrows ;  i.e.,  lightning. 

14.  —  disappointment ;  or  delusion,  that  which  is  false  to  one's  ex- 
pectations. 


Ps.  VIII. 

It  is  a  very  plausible  supposition,  that  this  psalm  was  composed  by 
David  while  in  tlie  employment  of  a  shepherd,  before  he  came  into 
the  spliere  of  human  passions  and  regal  cares.  The  images  which  it 
contains  are  drawn  from  the  stanw  heavens,  which  in  liis  nightly 
watches  he  had  so  often  contemplated,  and  from  the  herds  and  flocks 
which  were  his  daily  care. 

The  author  of  tlie  Epistle  to  the  Hebrews  appears  to  apply  this 
psalm  to  the  Messiah ;  but  he  could  do  it  only  in  the  mj'stical  or  alle- 
gorical sense.  David  is  evidently  speaking,  not  of  any  particular 
man,  but  of  mankind  in  general,  in  distinction  from  the  glorious 
works  of  God  above  them  and  the  inferior  animals  below  them. 

1.  — Thou  hast  set,  &G.  Otherwise,  Set  thou,  &,c.  Otherwise,  Which 
glory  of  thine  extendeth  to  the  heavens. 

2.  —  babes  and  sucklings.  This  phrase  is  supposed  by  most  modern 
critics  to  refer  to  literal  babes  and  suckhngs ;  the  glory  of  God  being 
illustrated  by  the  manner  in  which  infants  draw  their  nourishment 
from  the  breast ;  or  b}^  their  cliildish  prattle,  and  the  curious  questions 
wliicli  they  sometimes  j)ropose.  It  appears  to  me,  that  the  words, 
being  used  in  connection  with  enemy  and  arenger,  are  rather  used  in  a 
figurative  sense,  as  when  our  Saviour  says,  "  Having  hidden  these 
things  from  the  wise  and  prudent,  thou  hast  revealed  them  to  babes  " 
(Matt.  xi.  25).  They  are  terms  of  humility  or  disparagement  in  refer- 
ence to  man ;  perhaps  such  men  as  the  author  of  the  psalm,  who  were 
so  highly  blessed  as  to  have  reason  to  praise  God,  or  who  were  gifted 
with  poetic  inspiration  so  as  to  be  able  to  celebrate  wortliily  his  high 
praises. 

5.  —  than  God.  This  is  the  usual  meaning  of  the  term,  and  is  best 
suited  to  the  connection.  It  is  so  rendered  in  some  of  the  English 
versions  previous  to  the  common  version.  The  expression,  a  little 
lower  than  God,  probably  refers  particularly  to  man's  sovereignty  over 
the  animal  creation. 

6.  —  all  things  under  his  feet.  The  connection  evidently  limits  this 
expression  to  the  lower  animals,  enumerated  in  the  following  lines. 
Koberts  observes  that  the  expression  is  a  conmion  one  in  Hindostau. 
Thus  they  say,  "  Ah !  a  mighty  king  was  he :  all  things  were  under 
liis  feet." 


Ps.  IX. 

This  psalm  appears  to  be  an  ode  of  triumph  and  thanksgiving  on 
account  of  a  victory,  with  prayers  for  continued  aid.  It  evidently  has 
reference  to  foreign  enemies  of  the  whole  Jovish  nation.    It  may  have 


PSALMS.  307 

been  composed  after  the  wars  mentioned  in  2  Sara,  viii.,  or  it  may 
have  had  an  occasion  not  recorded  in  the  Jewish  annals. 

To  the  Benifes,  or  To  Ben.  Tlie  name  of  an  individual  singer.  Oth- 
erwise, On  the  death  of  Ben,  or  Labben.  Otherwise,  To  the  tune,  "  Die 
for  tlie  son  !  " 

1.  — marvellous  works;  namely,  such  as  are  mentioned  in  ver.  3 
and  4. 

3.  —  at  thj  presence;  i.e.,  because  thou  wert  present,  aiding  me  and 
destroying  tliem. 

4.  —  njion  the  throne ;  i.e.,  the  seat  of  judgment. 

6.  —  I'lieir  meniorij,  &c.  This  is  a  hyperbolical  expression,  denoting 
the  completeness  of  the  downfall  of  David's  enemies. 

12.  — avenger  of  blood ;  i.e.,  of  the  blood  of  his  servants  and  wor- 
shippers, shed  by  their  enemies. 

13.  — gates  of  death;  i.e.,  of  Sheol,  conceived  of  as  a  strong  palace 
under  ground,  with  gates  and  bars ;  a  conception  founded  on  the  idea 
that  no  return  from  the  habitation  of  the  dead  is  possible.  (Comp.  Job 
xxxviii.  17;  Isa.  xxxviii.  10.) 

14.  —  in  the  gates  of  the  daughter  of  Zion.  In  the  gates  of  cities  the 
great  multitude  used  to  assemble.  By  a  peculiar  idiom  of  the  Hebrew 
and  Syriac  languages,  the  daughter  of  a  city  means  its  inhabitants. 
Thus,  daughter  of  Tyre  denotes  the  Tyrians  (Ps.  xlv.  12) ;  daughter  of 
Jerusalem,  the  inhabitants  of  Jerusalem  (Isa.  xxxvii.  22) ;  daughter 
of  my  people,  my  countrymen  (Isa.  xxii.  4  ;  Jer.  iv.  11,  ix.  7).  The  city 
itself,  in  reference  to  the  inhabitants  personified  as  a  virgin,  is  the 
mother  city.  (See  2  Sam.  xx.  19;  Gal.  iv.  26.  See  Gesen.  Heb. 
Lex.  on  fi3.) 

15.  The  answer  to  his  prayer  is  now  described  in  the  ruin  of  his 
enemies. 

16.  At  the  end  of  this  verse  occur  the  words,  Higgaion!  Selah!  — 
the  meaning  of  which  probably  is,  Instrumental  music  !  Pause  !  i.e., 
Let  the  singers  pause,  and  the  instrumental  music  strike  up. 

17.  . —  vito  the  underworld;  i.e.,  they  shall  turn  back  and  flee  from 
their  enemies,  the  Jews  (comp.  ver.  13),  till  they  are  destroyed,  or  go 
down  into  Sheol,  the  receptacle  of  all  the  dead. 


Ps.  X. 

In  the  Septuagint,  and  some  other  ancient  versions,  this  psalm 
forms  the  concluding  part  of  the  last.  But  the  sulyect  of  it  seems 
to  be  different.  Ps.  ix.  is  a  song  of  triumph ;  Ps.  x.,  one  of  complaint 
and  distress.  It  seems  to  have  been  occasioned  by  the  incursions  of 
foreign  enemies  into  the  land  of  Israel.     (See  ver.  16  and  18.) 

] .  —  afar  off.  God  is  said  to  stand  afar  off,  and  to  hide  himself,  wlien 
he  does  not  give  his  aid.  On  the  other  hand,  he  is  said  to  be  with  a 
person  or  a  people,  when  he  aids  or  delivers  them. 

3.  —  boasteth  of  his  heart's  desire.  The  meaning  may  be,  that  he 
succeeds  in  obtaining  all  that  he  desires,  or  that  he  boasts  of  the  suc- 
cess of  his  evil  plans. 

4.  —  He  careth  not;  i.e.,  God  careth  not. 


308  NOTES. 

5.  — far  from  him;  i.e.,  he  thinks  not  of  them. 
10,  —  into  his  paws;  otherwise,  by  his  strong  ones. 

13.  Wherefore  doth  the  wicked,  &c. ;  i.e.,  why  dost  thou,  by  suffering 
the  wicked  to  go  unpunished,  give  him  occasion  to  contemn  tliee  1 

14.  —  markest  it  upon  thy  hand ;  i.e.,  for  the  purpose  of  remembering 
it.  Thus,  Isa.  xhx.  16,  "Behold,  I  have  graven  thee  on  the  pahus 
of  my  hands:  thy  walls  are  ever  before  my  eyes."  (See  also  Maun- 
drell's  Travels,  p.  126,  Amer.  edit.) 

15.  —  Seek  out,  &c.  The  Hebrews  expressed  the  destruction  of  a 
tiling  by  the  expression,  to  seek  and  not  find  it  (Job  vii.  21;  ISa.  xli.  12). 

Ps.  XI. 

Of  the  occasions  recorded  in  the  Scriptures  on  which  David  might 
have  composed  this  psalm,  the  most  probable  seems  to  be  his  persecu- 
tion by  Saul.  But,  as  the  psalm  is  not  very  appropriate  to  that  occa- 
sion, it  may  have  been  written  by  David  or  some  other  poet,  on  some 
occasion  which  is  not  recorded. 

In  opposition  to  the  timid  counsels  of  dejected  friends,  who  repre- 
sented his  affairs  as  desperate,  the  poet  expresses  a  sublime  confidence 
in  the  aid  which  God  would  afford  to  the  righteous  cause,  as  the  om- 
niscient governor  of  men,  the  defender  of  the  righteous,  and  the  pun- 
isher  of  the  wicked. 

The  abruptness  with  which  the  third  verse  commences  has  a  fine 
effect,  and  places  in  a  strong  light  the  thought,  that  in  the  most  dis- 
couraging circumstances  man  should  not  despair,  seeing  there  is  a 
righteous  government  in  the  heavens. 

2.  —  bend  their  bow,  &c.  Observe  the  continuance  of  the  figure 
drawn  from  the  bird  flying  away  before  the  archer,  ver.  1. 

3.  If  the  pillars  be  broken  down ;  i.e.,  the  distinguished  supporters  of 
what  is  right  in  a  state, — firm  and  true  patriots.    Comp.  Isa.  xix.  10 : 

*'  The  pillars  of  the  land  are  cast  down, 
And  all  who  labor  for  hire  are  grieved  in  heart." 

—  can  the  righteous  do;  i.e.,  what  else  can  he  do  but  to  endeavor  to 
escape  1 

6.  —  burninf)  ivind ;  referring  to  the  wind  Sanmin,  on  which  see  tlie 
note  on  Job  iii.  5  ;  or  Robinson's  Cahnet,  art.  Wind.  — portion  of  their 
cup.  It  is  a  favorite  mode  of  representing  punishment  among  the  He- 
brews, that  the  wicked  shall  be  made  to  drink  it.  ( See  Job  xx.  23 ;  Fs. 
Ixxv.  8.) 

7.  — see  his  face;  i.e.,  enjoy  his  favor.  When  God  withholds  his 
favor,  he  is  said  to  hide  his  face.     (Comp.  Ps.  xvii.  15.) 

Ps.  XII. 

This  psalm  is  one  of  complaint  on  account  of  the  degeneracy  of  the 
time's,  especially  of  the  efforts  made  to  weaken  just  authority  by  cal- 
umny and  treachery.  If  the  psalm  be  a  production  of  David,  it  ma}^ 
be  referred  to  the  time  of  the  rebellion  of  Absalom.  Others  refer  it 
to  the  persecutiim  of  David  by  Saul  and  his  courtiers. 

4.  —With  our  tongues,  &c. ;  i.e.,  by  uttering  calumnies  against  the 
rulers,  and  deceiving  the  people. 


PSALMS.  309 

6.  The  words  of  the  Lord,  &c.  This  refers  to  the  promises  of 
Jehovah,  such  as' that  in  tlic  preceding  verse. 

8.  —  the  vilest  of  men  ;  otherwise,  they  who  are  a  terror  to  men  ;  other- 
wise, like  exaltation  is  disgrace  to  men. 

Ps.  XIII. 

The  poet  complains  of  being  forgotten  by  Jehovah ;  looks  to  him 
for  aid ;  and,  by  the  exercise  of  devotion,  attains  to  peace  and  confi- 
dence. The  X)salm  may  be  referred  to  the  time  of  David's  persecution 
by  Saul.  Some  of  the  Jewish  commentators  suppose  tiie  subject  of 
the  psalm  to  be  the  wliole  exiled  Jewish  people  personified. 

3.  Enlighten  mij  eyes.  When  a  person  is  in  a  faint  and  dying 
condition,  the  sight  seems  to  go  from  his  eyes.  Hence  the  phrase, 
Enlighten  my  eyes,  means,  Eestore  me  from  my  faint  and  languishing 
condition.  So  in  1  Sam.  xiv.  27,  "  He  put  forth  the  end  of  the  rod 
tliat  was  in  his  hand,  and  dipped  it  in  an  honeycomb,  and  put  his  hand 
to  his  moutli ;  and  his  eyes  were  enlightened."  (Comp.  Ezra  ix.  8;  Ps. 
xix.  8.)  — fo'^get  me  for  ever?  Understood  strictly  to  the  letter,  this 
line  might  seem  to  contain  a  contradiction ;  but,  regarded  as  a  poetic 
expression  of  feeling,  the  meaning  is,  How  long  wilt  thou  deal  with 
me  as  if  it  was  thy  design  to  abandon  me  for  ever,  and  thus  deprive 
nie  of  all  hoje?     (Cuni]-.  Ixxix.  5;  Ixxxix.  4G ;  Ixxiv.  10.) 

Ps.  XIV. 

In  this  psalm,  a  Hebrew  poet,  living  in  exile  with  his  countrymen, 
who  experienced  harsh  treatment  from  their  enemies,  brings  his  com- 
plaint to  God  respecting  the  wickedness  of  men.  In  his  melancholy 
state  of  feeling,  all  appears  to  him  to  be  disorder  and  corruption.  He 
represents  God  himself  as  surveying  from  his  heavenly  throne  the  sons 
of  men  and  their  proceedings  on  the  earth,  like  a  watchman  on  the  top 
of  some  lofty  tower.  He  is  said  to  search  diligently  to  find  a  man  of 
true  wisdom  and  piety,  but  without  success.  The  poet  expresses  the 
confident  expectation  that  these  evil-doers  will  meet  with  a  righteous 
retribution,  and  sighs  for  the  deliverance  of  his  countrymen  from 
captivity. 

It  is  probable  that  ver.  7  relates  to  the  captivity  at  Babylon, 
rather  than  to  the  temporary  expulsion  of  David  and  his  followers  by 
Absalom.     Of  course,  David  could  not  have  been  the  author  of  it. 

This  psalm  we  find  repeated,  with  some  alterations,  in  Ps.  liii.  The 
Book  of  Psalms  being  made  up  of  at  least  five  smaller  collections,  the 
compiler  of  the  second  collection  inserted  in  it  Ps.  liii.,  either  from 
inadvertence,  or  on  account  of  the  variations  in  his  copy  of  it. 

1.  The  fool;  i.e.,  unwise  in  a  moral  and  religious  point  of  view. 
The  ideas  of  impiety  and  folly  were  closely  associated  in  the  mind  of 
a  Hebrew. 

3.  —  no,  not  one.  This  is  a  poetical,  hyperbolical  way  of  describing 
general  depravity.  It  is  the  language  of  indignation,  inspired  by  the 
oppression  of  the  Jewish  peojjle  by  their  enemies.     (See  ver.  4.) 

7.  — out  of  Zion;  i.e.,  from  God,  the  supreme  king  of  Israel,  whose 
earthly  dwelling-place  was  said  to  be  on  Mount  Zion. 


310  NOTES. 


Ps.  XV. 

It  has  been  commonly  supposed,  that  this  psalm  was  composed  by 
David  on  the  occasion  of  the  removal  of  the  ark  of  the  covenant  to 
Mount  Zion,  and  the  consecration  of  the  new  tabernacle,  as  recorded 
in  ^  Sam.  vi.  12,  &c.  But  it  is  also  appropriate  to  religious  worship  on 
any  occasion. 

1.  — abide,  —  dwell.  These  terms  probably  have  reference  to  the 
circumstance,  that  a  Jewish  worshipper,  coming  from  a  distant  part 
of  Palestine,  would  tarry  some  time  in  Jerusalem,  for  the  purpose  of 
worship. 

3.  —  his  neighbor ;  i.e.,  any  one,  according  to  Hebrew  usage. 

4.  —  to  his  own  hurt;  literally,  to  do  hurt  or  injury ;  i.e.,  to  do  that 
which  may  in  its  consequences  be  hurtful  to  himself.  The  object  of 
the  injury,  in  this  case,  is  so  self-evident,  that  the  writer  did  not  think 
it  necessary  to  express  it.  Otherwise,  siceareth  to  his  neighbor,  &c.  So 
the  Sept. 

5.  —  be  moved;  i.e.,  he  shall  stand  firm,  safe,  secm-e  from  all  mis- 
fortune. 


Ps.  XVI. 

In  this  psalm,  David,  being  in  circumstances  of  danger,  looks  to  God 
for  help.  He  acknowledges  that  all  his  happiness  is  in  God ;  ex- 
presses his  feeling  of  dependence  upon  him,  his  hatred  of  idolatry,  and 
his  determination  not  to  adopt  any  heathenish  customs ;  avows  his 
satisfaction  with  the  outward  condition  assigned  him,  his  coj^tidence 
in  Divine  aid  to  deliver  him  from  the  danger  of  death,  and  his  hopes 
of  future  protection  and  tiavor. 

Nothing  can  be  more  evident  than  that  David  is  the  subject  of  the 
psalm  throughout.  For  the  writer  constantly  uses  the  first  person,  and 
gives  no  notice  that  he  writes  in  the  name  of  any  other  person.  But 
on  account  of  the  use  which  is  made  of  the  psalm  by  the  apostles  Peter 
and  Paul,  in  Acts  ii.  25  and  xiii.  34,  it  has  commonly  been  supposed  to 
refer  in  tlie  literal  sense  to  David,  and  in  the  mystical  or  typical  sense 
to  Christ.  They  who  have  no  belief  in  a  mystical  sense  of  Scripture 
must  suppose  an  error  of  interpretation  on  the  part  of  the  apostles. 
The  view  of  Hengstenberg,  however,  may  be  true,  that  David  com- 
posed the  psalm  to  express  tlie  sentiments  of  others  as  well  as  himself. 
"  The  psalmist  has  presented  here  a  mirror  in  which  all  pious 
men  may  recognize  themselves,  a  pattern  after  which  they  might 
conform  themselves  ;  not  as  if  for  that  purpose  he  transported  himself 
into  a  situation  and  frame  of  mind  quite  foreign  to  himself,  but  only 
that  lie,  drawing  from  the  source  of  his  natural  experience,  just  ex- 
tended his  consciousness  so  as  to  embrace  that  of  the  pious  at  large. 
This  supposition  is  raised  into  certainty,  when  we  ascertain  the  correct 
reading  in  ver.  10  to  be  "  thy  holy  ones."  —  Comment,  ad  loc. 

2.  —  beyond  thee ;  i.e.,  thou  art  the  only  source  of  my  happiness. 
No  other  gods,  and  no  practices  disapproved  by  thee,  can  confer  happi- 
ness. 


PSALMS.  311 

4.  — drinlc-offerings  of  hlood.  It  is  uncertain  whether  this  expres- 
sion is  to  be  understood  as  signifying  blood  wliich  tlie  heathen 
actually  mixed  in  their  libations  wlien  they  bound  themselves  to  the 
commission  of  some  dreadful  deed ;  or  whether  their  libations  are  figu- 
ratively called  offerings  of  blood,  to  denote  the  horror  with  whicli  the 
writer  regarded  them.  — take  their  names;  i.e.,  of  worshippers  of 
idols.     I  will  have  no  intercourse  with  them. 

5.  —  mtj  portion  and  mij  cup.  An  image  drawn  from  a  festive  enter- 
tainment. The  meaning  is,  I  am  indebted  to  Jehovah  for  all  that  I 
have.     lie  is  my  patron  and  benefactor. 

7.  —  admonisheth  me.  In  the  stillness  of  the  night,  the  season  of 
reflection  as  well  as  of  repose,  my  heart  admonishes  me  to  remember 
and  praise  God. 

8.  —  /  shall  not  fall;  i.e.,  into  ruin ;  or,  I  shall  not  waver,  or  lose 
my  confidence. 

9.  —  my  heart,  —  my  spirit,  — my  flesh.  These  three  terms  are  only 
an  emphatic  way  of  denoting  the  whole  person.  Thus  Ps.  Ixxxiv. 
2:  — 

"  My  soul  longeth,  yea,  iainteth,  for  the  courts  of  the  Lord ; 
My  heart  and  my  flesh  cry  aloud  for  the  liying  God." 

So  in  Ixiii.  1 :  — 

•  "  0  God !  thou  art  my  God :  earnestly  do  I  seek  thee  \ 
ilj  soul  thirsteth*,  my  flesh  longeth  for  thee." 

The  expression,  My  flesh  dwelleth  in  security,  therefore  means,  I  dwell 
in  security.  The  Hebrew  expression,  rendered  dwell  in  security,  is  the 
same  which  is  used  in  Deut.  xxxiii.  12,  translated  in  the  common 
version,  "  The  beloved  of  the  Lord  shall  dwell  in  safety  by  him." 
So  in  Judg.  xviii.  7,  "  How  they  dwelt  careless,  after  the  manner  of 
the  Zidonians."  In  Jer.  xxiii.  6  and  xxxiii.  16,  "  Israel  shall  dwell 
safely."  See  also  Deut.  xxxiii.  28 ;  Judg.  viii,  11.  To  dwell  in  secu- 
rity, then,  means  to  he  safe  from  calamity,  or  to  he  fearless  of  calamity.  It 
cannot  mean  to  hope  for  an  escape  from  one  which  has  already  overtaken 
a  person. 

10.  — give  me  up  to  the  underworld,  p1K"I.*b,  to  Sheol,  not  in  Sheol. 

To  express  the  latter  meaning,  the  preposition  12  would  have  been 
used.  (Comp.  in  the  original  Ps.  xlix.  10;  Job  xxxix.  14.)  The  ex- 
pression, Thou  ivilt  not  give  me  up,  or  leai^e  me,  to  the  underivorld,  means. 
Thou  wilt  not  suffer  me  to  be  brought  to  the  grave,  or  to  a  premature 
death,  by  the  enemies  which  threaten  me.  —  thy  holy  one.  The  re- 
ceived text  of  the  Hebrew  reads,  thy  holy  ones.  Many  critics  prefer 
the  latter  reading  as  the  more  difficult  one ;  i.e.,  the  least  likely  to 
have  been  designedly  put  into  the  text  by  transcribers.  On  account 
of  the  parallelism  and  the  reading  of  the  ancient  versions,  I  prefer  the 
singular,  thy  holy  one,  referring  to  the  writer  of  the  psalm.  —  to  see  the 
pit;  i.e.,  to  die.  That  this  is  the  proper  translation  and  sense  of  the 
phrase  is  obvious  from  the  following  passages,  where  the  same  term, 
rUTi;  is  used.    Ps.  xlix.  9  :  — 

-    T  ' 

"  That  he  should  live  to  eternity, 
And  not  see  the  pit." 


312  NOTES. 

Ps.  vii.  15 ;  Job  xxxiii.  24,  28,  30 ;  Prov.  xxvi.  27 ;  Ezek.  xix.  4,  8. 

See  also  Gesen.  Lex.  on  the  word  riUlD,     There  can,  in  view  of  He- 

brew  usage  and  of  the  connection,  be  no  reasonable  doubt  that  I  have 
translated  the  verse  correctly,  and  that  the  meaning  is,  Thou  wilt  not 
suffer  me  to  come  to  a  premature  grave  by  the  hands  of  my  enemies. 
(Comp.  xlix.  16.)  As  Jehovah  by  the  voice  of  religion  had  guided 
the  poet  in  early  life,  he  is  confident,  that,  being  delivered  from  his 
present  dangers,  he  shall  experience  the  same  guidance  in  the  time  to 
come. 

11.  —  -path  of  life,  &c. ;  i.e.,  Thou  wilt  show  me  the  means  of  pre- 
serving my  life,  or  of  obtaining  deliverance  and  happiness ;  thou  hast 
in  thy  gift  fulness  of  joy  and  perpetual  pleasures.  "  Life  stands  im- 
mediately opposed  to  the  death  from  which  the  psalmist  hopes,  in  ver. 
10,  to  be  preserved ;  and  improperly  would  several  here  give  to  life 
exactly  the  signification  of  salvation."  —  Hengstenberg. 

It  may  be  remarked,  that  the  most  distinguished  scholars,  such  as 
Hammond,  Grotius,  Le  Clerc,  Calvin,  and  others,  suppose  that  David 
is  the  subject  of  the  psalm  throughout.  So  the  authors  of  the  com- 
mon version,  as  appears  from  its  caption  to  this  psalm.  It  was  only  in 
a  mystical  sense  that  they  applied  it  to  Christ.  Por  a  more  critical 
examination  of  this  psalm,  see  Christian  Examiner  for  July,  1834, 
p.  347,  &c. 


Ps.  XVIL 

The  subject  of  this  psalm  is  very  similar  to  that  of  the  last.  A  pious 
man,  in  circumstances  of  distress,  looks  to  God  for  help,  and  makes 
solemn  protestations  of  his  innocence  to  the  Searcher  of  hearts.  He 
urges  his  requests  with  earnestness,  on  account  of  the  general  wicked- 
ness of  his  adversaries,  as  well  as  their  deadly  enmity  towards  himself. 
He  sets  forth  the  prosperous  outward  condition  of  his  enemies,  but 
congratulates  himself  on  having  a  superior  happiness  in  communion 
with  God,  and  hopes  of  his  favor. 

1.  —  lips  without  deceit.  This  probably  refers  rather  to  the  general 
sincerity  of  his  language  than  to  the  sincerity  of  this  particular 
prayer. 

2.  —  my  sentence;  i.e.,  of  acquittal;  my  justification.  —  behold  up- 
rightness; i.e.,  have  regard  to  my  uprightness  in  relation  to  that  with 
which  I  am  charged  by  my  enemies. 

3.  — in  the  night;  i.e.,  when  secret  plans  are  usually  adopted  by 
those  who  wish  to  escape  detection.  — find  nothing;  i.e.,  nothing  of 
evil;  no  dross.  Literally,  Provest  thou  my  heart,  visitest  thou  me  in  the 
night,  triest  thou  me  like  gold,  thou  wilt  find  nothing. 

6.  —  in  thy  paths;  i.e.,  in  obedience  to  thy  precepts. 

8.  —  shadow  of  thy  wings ;  i.e.,  as  the  bird  gathers  her  brood  under 
her  wings.     (Comp.  Matt,  xxiii.  37.) 

10.  — their  hard  heart;  literally,  their  fat.  Fat,  according  to  He- 
brew usage,  denotes  that  which  is  inert,  unfeeling. 

14.  —  men  of  the  world;  i.e.,  who  love  the  world,  in  distinction 
from  the  religious,  the  spiritually-minded.     —  \V7iose  portion  is  in  life ; 


PSALMS.  313 

i.e.,  whose  most  valued  good  is  in  life.  "Whether  the  term  in  life  is 
spoken  of  in  contrast  with  tlie  life  after  death,  or  whether  a  mere 
worldly  life  is  spoken  of  in  contrast  with  a  life  of  religion  and  com- 
munion with  God,  is  doubtful.     liengstenberg  says,  "  That  'D'^^ri  by 

itself  can  denote  the  eartlily  life  as  opposed  to  the  eternal,  is  destitute 
of  all  proof."  If  the  doctrine  of  immortality  is  alluded  to,  the  psalm 
could  hardly  have  been  written  by  David.  (See  Ps.  vi.  5.)  In  Ps.  xvi. 
2,  occurs  the  sentiment,  "  I  have  no  happiness  beyond  thee  ; "  and  in 
xvi.  6,  "  Jeliovah  is  my  portion  and  my  cup."  Perhaps  it  is  most 
probable,  that  it  is  with  such  a  portion  that  a  "  i^ortion  in  life  "  is  con- 
trasted.    (See  tlie  note  on  Ps.  xlix.  15.) 

15.  — shall  see  thy  face ;  i.e.,  enjoy  thy  favor;  hold  intimate  com- 
munion with  thee.  (Comp.  Isa.  xxxviii.  11.)  —  icilh  the  revival  of  thy 
countenance;  literally,  with  the  awaking  of  thine  image.  The  word  tl^^l^tl* 
image,  similitude,  or  manifestation,  is  used  in  Numb.  xii.  8,  where  it  is 
said,  "  And  the  similitude  of  the  Lord  shall  he  behold."  In  this  verse 
it  is  parallel  with  '^'^p.S,  thy  face,  and  seems  to  be  synonymous  with  it. 
The  Septuagint,  Syriac,  Arabic,  Ethiopic,  and  Vulgate  versions  con- 
strue the  line  substantially  as  I  have  done.  So  Drs.  Hammond  and 
Geddes.  Otherwise,  /  shall  he  satisfied,  when  I  awcuce,  ivith  thy  counte- 
nance. But  this  is  not  a  natural  construction.  If  it  be  admissible,  the 
meaning  of  when  I  awake  may  be,  when  I  awake  in  the  morning,  after 
the  composition  of  the  psalm,  or  every  morning ;  or,  when  I  awake 
from  my  present  state  of  adversity ;  or,  when  I  awake  from  the  sleep 
of  death.     I  consider  the  last  as  the  least  probable. 

Ps.  XYIII. 

The  subject  and  design  of  this  psalm  are  sufficiently  evident  from 
its  inscription;  and  from  2  Sam.  xxii.  1,  &c.  It  was  probably  written 
by  David,  near  the  close  of  his  reign,  in  view  of  the  experience  of  his 
whole  life. 

2.  —  my  strong  defence ;  literally,  my  horn  of  defence,  or  safety.  The 
horn  is  often  used  by  the  Hebrews  as  a  symbol  of  strength  or  power, 
the  image  being  drawn  from  animals  which  use  their  horns  for  defence 
or  assault. 

4.  —  snares  of  death,  — foods  of  destruction.  We  are  not  to  suppose 
that  death  was  conceived  of  as  a  mighty  hunter,  or  of  "the  floods  of 
destruction"  as  corresponding  to  the  Acheron  of  the  Greek  poets. 
These  conceptions  cannot  be  shown  to  have  prevailed  among  the  He- 
brews. Snares  and  floods  are  often  used  as  images  of  danger  and 
overwhelming  calamity. 

6.  —  his  palace;  i.e.,  from  heaven.     (See  xi,  4.) 

7,  &c.  This  magnificent  theophany  is  to  be  regarded  as  a  poetic 
fiction  in  the  Oriental  hyperbolic  style.  It  is  doubtful,  whether,  in  the 
description  from  ver.  7  to  15,  any  thing  of  an  historical  nature  is  inti- 
mated, except  that  God  gave  remarkable  success  to  the  means  which 
David  employed  for  his  deliverance.  It  is  possible  that  the  idea  is 
conveyed,  that  God  helped  David  in  battle  by  means  of  a  thunder- 

14 


314  NOTES. 

storm.  Bat  It  is  more  probable,  that  the  storm  is  introduced  only  to 
heighten  the  grandeur  and  impressiveness  of  the  theophany.  (Conip. 
Ps.  cxliv.  5,  6 ;  Hab.  iii.  4,  5,  6.) 

8.  A  smoke  ivent  up,  &c.  An  image  of  anger,  borrowed  from  th.e 
circumstance,  that  animals,  when  enraged,  breathe  hard,  so  that  in 
cold  weather  their  breath  ascends  like  smoke.  (Comp.  Job  iv.  'J.) 
—  Burning  coeds;  i.e.,  lightning. 

9.  —  bowed  the  heavens,  &c.  In  a  storm,  the  sky  seems  to  come 
down  lower.     The  thick  and  dark  clouds  are  in  fact  near  us, 

10.  —  rode  upon  a  cherub.  Jehovah  is  elsewhere  represented  as  on 
a  throne  borne  upon  cherubs ;  i.e.,  beings  of  a  celestial  nature,  hav- 
ing a  form  com})osed  of  the  iigures  of  a  man,  an  ox,  a  lion,  and  an 
eagle,  —  symbols  of  strength  and  wisdom.  In  this  passage,  however, 
the  cherubs  seem  to  be  a  jiersonification  of  the  thunder-clouds  and 
the  wind. 

15.  — foundiitions  of  the  earth.  Tlie  expression  seems  to  be  equiva- 
lent to  the  channels  ofihe  deep ;  i.e.,  the  bottom  of  the  sea,  in  the  parallel 
line. 

19.  —  a  large  )>lace ;  i.e.,  freedom  from  the  danger  and  distress, — ■ 
the  opposite  of  straits. 

26.  —  thou  showest  thyself  perverse.     See  the  note  on  Prov.  iii.  S-I. 

28.  —  nui  lamp  to  shine.     See  the  notes  on  Job  xviii.  6  ;  xxix.  3. 

30.  —  Ills  word  is  pure,  &c. ;  i.e.,  His  promise,  when  tried,  will  stand 
the  test. 

33.  — like  the  hind's;  i.e.,  in  swiftness.  Swiftness  of  foot  was  a 
great  qualification  of  an  ancient  warrior.  (Comp.  1  Chron.  xii.  8; 
2  Sam.  i.  23.)  So  an  epithet  of  Achilles  in  Homer  is  nodag  uKvg,  the 
swift-fooled. 

34.  —  bow  of  brass.  It  is  probable  that  the  bow  was  actually  of 
brass  or  bronze ;  i.e.,  of  copper  temi)ered  with  another  metal,  whi'ih 
came  into  use  before  iron  or  steel.  (See  Hesiod,  ^Epyat  koI  'Rpepai, 
V.  149,  &c.;  Lucret.  De  Per.  Nat.,  lib.  v.,  v.  1282;  Herod.,  i.  25.) 

Ps.  XIX. 

The  theory  which  is  adopted  by  Davidson,  that  this  psalm  consists 
of  two,  arbitrarily  put  togetlior  by  the  collector,  does  not  recommend 
itself  to  my  judgment  or  taste. 

2.  iJai/  uttercth  instruction,  &c. ;  i.e.,  every  da}^  hands  down  to  the  fol- 
lowing day,  and  every  night  to  the  following  night,  the  knowledge  of 
God's  glory. 

3.  Thei/  have  no  speech,  &c. ;  i.e.,  their  speech  is  not  that  of  the 
human  voice ;  they  utter  no  articulate  sounds.  Their  language  is  a 
silent  but  real  language.  JNlr.  Addison  has  adopted  this  meaning  iu 
his  versification  of  the  psalm  :  — 

"  What  though  io  solemn  silonoe  all 
Move  round  this  dark  terrestrial  ball? 
What  though  no  real  voice  nor  sound 
Amid  their  radiant  orbs  be  found? 
In  rea.^on's  ear,  they  all  rejoice, 
And  utter  forth  a  glorious  voice ; 
For  ever  singing,  as  they. shine, 
'  The  hand  that  made  us  is  divine.'  '* 


PSALMS.  315 


There  is  anotlier  mode  of  rendering,  whicli  seems  to  be  that  of  tlie 
Septuagint  and  Vulgate ;  and  wliich  is  admissible,  though  less  prob- 
able. 

"  It  is  no  speech  nor  language, 
Of  which  the  voice  is  not  heard ; 
Their  sound  goeth  forth  to  all  the  earth, 
And  their  words  to  the  end  of  the  world." 

4.  In  ihem,  referring  to  the  heavens,  may  allude  lo  that  part  of  them, 
near  the  horizon,  where  the  sun  was  supposed  to  have  his  tabernacle 
or  pavilion,  into  which  he  retired  after  his  journey  through  the  hea- 
vens in  the  day,  and  from  which  he  came  forth  fresh  and  vigorous  in 
the  morning. 

5.  —  like  a  bridegroom.  The  allusion  is  to  the  joyous,  youthful 
freshness  of  the  bridegroom.  Some,  however,  sujjpose  it  to  be  to  the 
freshness  of  his  dress.  — a  strong  man;  or  hero.  It  is  to  be  recol- 
lected that  sAviftness  of  foot  was  one  of  the  greatest  recommendations 
of  a  hero  of  antiquity.     (See  the  note  on  xviii.  33.) 

7.  —  reviving  the  soul ;  hterally,  bringing  back  the  soul  or  spirit,  when 
it  is  drooping,  and,  as  it  were,  leaving  the  body.  (See  Lam,  i.  16; 
Ruth  iv.  15.) 

8.  — are  pure;  i.e.,  free  from  error  and  imperfection,  — enlighten- 
ing the  eyes.  This  exi)ression  is  nearly  equivalent  to  rejoicing  the  heart, 
in  the  parallel  line,     (See  the  note  on  xiii.  3.) 

9.  The  fear  of  the  Lord ;  i.e.,  the  precepts  inculcating  fear  or  rever- 
ence. 

12.  Who  hioweth,  &c, ;  i.e.,  who  can  estimate  the  number  and  mag- 
nitude of  his  own  sins?  — secret  faults ;  i.e.,  those  of  which  I  am 
unconscious ;  those  which  escape  the  detection  of  conscience,  blinded, 
as  it  often  is,  by  error,  passion,  and  sin. 

13,  — presumptuous  sins;  i.e.,  those  committed  knowingly,  deliber- 
ately, and  with  a  high  hand.  As  the  wox'd  sins  is  supplied,  some  trans- 
late from  the  presumptuous  ;  i.e.,  the  proud. 


Ps.  XX. 

6.  Now  I  hnow,  &c.  This  is  evidently  sung  by  a  different  choir 
from  that  which  sung  ver.  1-5  and  ver.  9.  Some  suppose  that  David 
himself  is  the  speaker;  others,  another  choir  representing  another  por- 
tion of  the  people. 

Ps.  XXI. 

This  is  a  psalm  of  thanksgiving,  which  some  suppose  to  be  on  ac- 
count of  the  victory  prayed  for  in  the  preceding  psalm.  Others  think 
it  may  have  been  written  after  the  victory  over  the  united  hosts  of  the 
Syrians  and  Ammonites,  (See  2  Sam.  chap,  xii.)  The  psalm  evidently 
appears,  from  ver.  1-6,  to  relate  to  a  king  then  living ;  and  the  opinioa 
that  it  relates  to  the  Messiah  is  without  the  slightest  foundation. 

4.  —  enduring  for  ever.  A  hyperbolical  expression  for  vert/  long 
(Comp.  ver.  6;  Dan.  ii.  4,  iii.  9;  2  Sam.  vii.  13.) 

8,  Here  the  king  is  addressed  by  another  choir. 


316  NOTES. 


Ps.  XXII. 

In  this  psalm,  a  pious  Israelite  makes  his  supplication  to  God  in  the 
midst  of  great  disti-ess,  on  the  borders  of  despair.  God  had  heard  his 
ancestors  when  they  cried  for  help,  but  himself  he  allowed  to  he 
reduced  to  the  utmost  contempt  on  account  of  his  religion  (1-9). 
Yet  he  retains  his  confidence  in  God,  and  prays  for  help,  enu- 
merating the  dangerous  and  fierce  enemies  which  encompassed  him 
(12-iy),  repeating  his  sui)plicati()ns  (l'J-21).  And  now,  as  in  several  of 
the  psalms  which  begin  with  lamentation,  the  poet  rises  to  the  confi- 
dence, tliat  he  and  his  companions  in  religious  fidelity,  though  at  pres- 
ent atflicted  and  depressed,  will  one  day  greatly  prosper;  and  that  the 
true  rehgion  will  have  an  extensive  triumph. 

The  psalm  is  ascribed  to  David ;  and,  if  this  ascription  be  correct, 
the  occasion  of  its  composition  was  probably  the  same  with  that  of  Ps. 
v.,  vi.,  xii.,  and  similar  psalms.  But  tlie  psahn  is  not  very  descriptive 
of  any  circumstances  in  the  life  of  David  which  are  recorded  in  the 
Jewish  history.  It  may  be  said,  however,  tliat  the  Jewish  history  is 
very  brief,  and  that  many  seasons  of  distress  may  have  occurred  to 
David  which  have  not  been  recorded. 

One  reason  for  doubting  whether  the  psalm  relates  to  the  circum- 
stances of  David  is,  that  the  persecutions  which  the  writer  suffers 
seem  to  have  been  occasioned  by  his  religion  ;  and  that,  in  the  latter 
part  of  the  psalm,  the  relief  which  tb,e  wriier  and  his  brothers  in 
atfliction  are  to  experience  is  connected  with  the  fiourishing  state  of 
the  true  religion.  But  the  difficulties  of  David  with  Saul  and  with 
Ills  son  Absalom  do  not  a])pear  to  have  arisen  from  his  religion.  It 
is  not  improbable,  theretbre,  that  the  psalm  was  written  by  some 
Jewish  prophet,  who,  with  his  followers,  was  exposed  to  contempt  on 
account  of  his  adherence  to  Jehovah  and  his  religion,  in  the  midst  of 
idolatry  and  vice.  In  the  case  of  Jeremiah  (i.  17-19;  ix.  1-0 ;  xi. 
18-23;  XV.  15-21),  we  have  an  instance  of  a  prophet  in  circumstances 
very  similar  to  those  described  in  this  psalm,  and  using  similar  lan- 
guage. 

The  psalm  has  been  supposed  by  many  interpreters  to  refer  to  the 
sufferings  of  Jesus  and  his  subsequent  exaltation.  A  decisive  objec- 
tion to  this  opinion  is,  that  the  writer  is  introduced  praying  in  the 
first  person,  and  describing  his  past  aiul  present  condition.  If 
the  writer  had  intended  his  language  to  refer  to  a  person  who  was 
to  live  many  hundred  years  after  the  composition  of  the  psalm,  he 
was  bound  to  inform  us  of  it  in  some  way.  In  tlie  absence  of  such 
information,  we  are  bound  to  believe  that  the  writer  of  the  psalm  is 
the  subject  of  it.  Besides,  it  appears  to  me  that  the  spirit  of  the  psalm 
bears  no  great  resemblance  to  the  si)irit  of  Jesus.  There  is  no  spirit 
of  mart\'rdom  in  it.  He  speaks  of  impending  death  in  a  very  different 
manner  from  that  in  whicli  Jesus  spake  of  his.  As  to  the  expres- 
sions which  are  cited  in  the  Gospel  of  John  (chap.  xix.  24),  "They 
divide  my  garments  among  them,  and  for  my  vesture  they  cast  lots," 
these  are  evidently  statements  of  matters  of  fact,  —  of  what  had  hap* 
pened  to  the  writer  of  the  psalm,  and  not  predictions  of  the  future. 
There  is  nothing  in  the  i^ew-Testament  application  of  them  incon- 


PSALMS.  317 

eistent  with  this  view.  As  to  the  typical  or  mystical  sense  which  has 
been  assigned  to  this  and  other  psalms,  it  seems  to  be  beyond  tlie 
province  of  the  interpreter.  Tliere  are  no  himian  means  by  which  to 
ascertain  it.  None  but  the  Divine  Spirit  can  be  sure  wliat  it  is.  As 
lias  been  well  observed  by  Ernesti,  in  his  Principles  of  Biblical  In- 
terpretation,* "Nor,  in  searcliing  for  this  tj'pical  sense,  is  there 
need  of  the  care  and  talents  of  an  interpreter.  For  it  is  revealed  by 
the  information  and  testimony  of  the  Holy  Spirit,  beyond  whose 
slsowing  we  shonld  not  in  this  matter  attemjit  to  advance." 

The  view  of  Hengstenberg,  in  liis  Commentary  on  the  Psalms, 
appears  to  me  deserving  of  consideration.  I  quote  him  tlie  more 
readily,  because  he  stands  at  the  head  of  the  Orthodox  school  in  Ger- 
many. He  maintains,  that,  though  David  wrote  the  psalm,  he  did 
not,  in  all  its  circumstances,  intend  to  describe  his  own  personal  expe- 
rience, but  that  of  an  ideal  I'ighteous  man,  in  the  maimer  of  many  of 
our  modern  hymns.  "In  this  interpretation,"  says  he,  "justice  is 
done  to  the  truth  which  lies  at  the  foundation  of  every  one  of  the 
existing  views  ;  while,  at  the  same  time,  the  difficulties  which  stand 
in  the  way  of  every  one  of  them  are  avoided.  David  composed  the 
poem  for  tlie  use  of  the  church,  on  the  groundwork  of  liis  own  expe- 
rience. How  the  righteous  man  in  this  world  of  sin  mast  suffer 
much ;  and  how  the  Lord,  when  it  comes  to  the  last  extremity,  glori- 
ously delivers  him  ;  and  how  his  sufferings,  through  th.e  manifestation 
of  the  Divine  glory  in  his  deliverance,  and  in  his  victory  over  an  un- 
godly world,  subserve  the  honor  of  God  and  the  sanctifying  of  his 
name,  and  accelerate  the  approach  of  his  kingdom,  —  this  is  the  theme. 
Every  pnrticular  righteous  ?7iart  might  appropriate  to  himself  the  conso- 
lation of  this  psalm,  might  exj^ect  in  his  own  experience  the  realiza- 
tion of  the  hopes  expressed  in  it,  in  so  far  as  the  reality  in  him  corre- 
sponded to  the  idea,  in  so  far  as  lie  imbodied  in  his  own  person  the  ideal 
righteous  man.  That,  according  to  this  view,  justice  is  done  to  all  the 
references  which  occur  in  the  New  Testament  to  our  psalm  is  clear 
as  day,  and  becomes  particularly  obvious  when  we  direct  our  attention 
to  the  other  quotations  from  the  psalms  in  the  history  of  our  Saviour's 
sufferings.  Not  one  of  them  refers  to  a  psalm  which  directly  and 
exclusively  is  of  a  Messianic  import."  —  "  The  psalm  would  have  been 
fulfilled  in  Christ,  even  though  the  passers-by  had  not  shaken  the  head, 
or  the  mockers  quoted  its  very  words ;  even  though  there  had  been 
no  dividing  of  his  garments  or  casting  lots  upon  his  vestures."  (Com- 
ment, ad  loc.) 

The  Mud  of  the  morning.  This  was  probably  the  name  of  some  other 
poem  or  song,  to  the  measure  of  which  this  psalm  was  sung  or  chanted. 
Compare  the  expression,  the  song  of  "  the  bow,"  in  2  Sam.  i.  18.  The 
phrase  probably  denotes  the  morning  sun  scattering  his  first  rays  upon 
the  earth  ;  as  the  Arabian  poets  call  the  rising  sun  the  gazelle,  com- 
paring his  rays  with  the  horns  of  that  animal.  Quotations  to  this 
effect  may  be  seen  in  Rosenmiiller  ad  loc. 

1.  — forsaken  me.  The  meaning  is  explained  by  the  parallel  line, 
Why  so  far  from  mine  aid,  &c.,  and  by  Ps.  x.  1.     It  is  equivalent  to  the 

*  Vol.  i.  p.  25,  Engl,  translation. 


818  NOTES. 

question,  Wliy  am  I  left  without  any  visible  means  of  escaping  with 
my  life  ? 

2.  —  have  Tio  rest;  i.e.,  from  my  fears,  anxieties,  and  persecutions. 

3.  — artholij;  i.e.,  not  approving  the  wickedness  of  my  enemies. 
(Comp.  Jer.  xii.  1.)  Otherwise,  And  yet  thou  art  the  Holy  One;  i.e.,  tiie 
pecuhar  God  of  the  Jewish  nation. 

6.  —  a  worm;  i.e.,  weak,  despised,  trampled  on,  as  a  worm. 
12.  — btdls,  —  bulls  of  Bashan,  &c.     These  are  images  of  mighty 
and  fierce  enemies. 

14.  —  poured  out  like  vater.  To  melt,  or  be  dissolved,  was  an  image 
of  fear  and  consternation  with  the  Hebrews.     (Comp.  Josh.  vii.  5.) 

15.  My  streiiyfh,  &c.  Sadness  and  sorrow  have  quite  dried  up  my 
vital  moisture ;  I  have  scarce  strength  enough  left  to  complain,  but 
am  just  on  the  point  to  expire,  and  to  be  laid  in  my  grave. 

16.  — dogs;  i.e.,  my  enemies,  greedy  and  fierce  as  dogs.  — my 
hands  and  my  feet.  I  am  now  satisfied  that  the  rendering,  bound, 
which  in  the  former  edition  I  adopted  from  De  Wette  and  Ewald,  is 
not  supported  by  the  Arabic  word  to  which  they  refer.  But  whether 
the  term  "''12^3  should  be  rendered,  with  the  Vulgate,  Like  a  lion,  or 

lions,  my  hands  and  my  feet,  as  Gesenius  decides,  or,  They  hai^e  pierced, 
&c.,  according  to  the  common  version,  admits  of  considerable  doubt. 
That  the  enemies  should  surround  his  hands  and  his  feet,  like  a  lion,  is 
not  a  very  natural  expression.  But  it  may  mean  that  they  followed 
him,  with  special  reference  to  those  parts  of  his  body  which  might 
help   him  to   escape.     On  the   whole,   the  reading  ^15  and    ^1:^3 

seem  to  have  no  sufficient  support;  and  'I'li^S  is  inadmissible. 

17.  —  my  hones ;  i.e.,  on  account  of  my  emaciation. 

18.  They  divide  my  garments,  &c.  The  sense  may  be.  My  enemies 
are  so  sure  of  my  death,  that  they  proceed  to  divide  my  garments,  as 
if  I  were  dead  ;  or.  My  enemies  look  on  me  as  their  prey,  and  divide 
my  possessions,  even  my  garments,  among  themselves. 

20.  —  the  sword;  i.e.,  the  danger  of  death.  —  My  blood;  literally, 
my  darling;  a  poetic  name,  to  denote  the  life. 

22.  —  my  brethren;  i.e.,  in  country  and  religion. 

26.  The  afflicted,  shall  eat,  &c. ;  i.e.,  the  oppressed  countrymen  of 
the  poet,  who  had  shared  his  dangers  and  suflferings,  shall  partake  of 
the  festal  sacrifices,  and  share  his  joy  and  gladness. 

27.  —  the  ends  of  the  earth;  i.e.,  the  inhabitants  of  the  most  distant 
lands. 

29.  —  the  rich,  S^c.  These,  with  the  poor  in  the  next  line,  are  men- 
tioned as  composing  the  whole  of  mankind.  (Comp.  Ps.  xlix.  2.) 
—  eat  and  icorship;  i.e.,  keep  the  festivals  and  worship.  — goi7rg  down 
to  the  dust ;  i.e.,  ready  to  sink  into  the  grave  on  account  of  extreme 
want  and  misery. 

31.  — his  righteousness ;  i.e.,  in  granting  protection  and  deliverance 
to  the  writer  of  the  psalm.     (See  ver.  24.) 


rsALMS.  319 


,     Ps.  XXIII. 

This  psalm,  whicli  needs  no  analysis,  was  not  probably  written  dur- 
ing the  royal  poet's  pastoral  life,  but  after  lie  had  become  acquainted 
•with  adversity,  and  bad  been  surrounded  by  enemies/whom,  however, 
lie  had  probably  subdued.     (See  ver.  5.) 

3.  — revivcth  nn/ sou/ ;  i.e.,  refreshes  me  when  drooping  and  faint- 
ing with  fatigue,  distress,  &c.  —  in  paths  of  safttij,  &c.  The  allusion 
is  still  kept  up  to  the  sl.eep  or  flock,  who  are  led,  not  over  mountains, 
or  through  bushes  and  stony  places,  but  in  plain  and  satie  paths. 

4.  —  a  valley  of  deatiiUke  shade,  &c.  The  allusion  is  still  to  the  flock  ; 
and  the  meaning  is,  that,  if,  like  the  flock,  the  poet  should  stray  into 
some  gloomy  valley  as  dark  as  death,  he  should  fear  no  evil,  being 
under  the  care  of  tlie  heavenly  Shepherd. 

6.  Here  tlie  image  is  changed.  The  blessings  received  by  the  poet 
are  so  great  as  to  be  compared  to  a  least.  —  anohitest,  &c.  To  tlie 
abundance  and  luxury  of  a  feast  it  belongs,  according  to  the  customs 
of  the  East  in  ancient  and  modern  times,  to  pour  fragrant  oil  on  the 
guests.     (Comp.  Matt.  xxvi.  7;  Amos  vi.  7.) 

6.  —  /  sh(dl  dwell,  &c. ;  i.e.,  released  from  the  dangers  and  toils 
of  war,  I  shall  have  abundant  opportunity  to  worship  thee  in  the 
sanctuary;  or  perhaps,  in  a  figurative  sense,  I  shall  enjoy  the  most 
intimate  communion  with  thee.    (See  xvi.  8,  &c.) 


Ps.  XXIV. 

In  this  psalm,  it  is  set  forth  that  Jehovah,  the  maker  of  heaven  and 
earth,  has  yet  a  chosen  dwelhng-]ilace  upon  the  earth,  where  he  is  to  be 
worshipped  by  the  pure  and  righteous.  This  glorious  heavenly  king 
of  the  Jewish  nation  is  represented  as  entering  the  sanctuary,  which  is 
personified  and  exhorted  to  receive  him  worthily. 

It  is  commonly  supposed  that  the  occasion  of  it  was  the  transfer  of 
the  ark  of  the  covenant  to  the  tabernacle  on  Mount  Zion,  as  related  in 
2  Sam.  vi.  1,  &c.  But  it  seems  more  probable  to  me,  that  the  psalm 
was  written  after  the  time  of  David,  and  that  the  gates  which  are  so 
strikinglj'  personified  in  the  seventh  verse  are  the  gates  of  the  temple. 
In  this  case,  we  may  suppose  the  psalm  to  have  been  simg  at  the  con- 
secration of  the  temple,  and  the  removal  of  the  ark  to  it.  There  can 
be  no  doubt  that  this  is  one  of  the  psalms  which  were  sung  responsivelj 
by  several  choirs  of  singers. 

6.  —  And  favor.     There  can  be  no  doubt  that  up!!!  is  often  used 

T  T  : 

in  the  sense  of  favor  or  kindness,  considered  as  the  consequence  or 
reward  of  righteousness.  (See  Gesenius  and  Fiirst  adverb.)  This 
rendering  is  also  supported  by  the  Septuagint  and  Vulgate,  and  tlie 
parallelism. 

6.  Tfieij  that  seek  fhjf  face  are  Jacob ;  i.e.,  the  true  Jacob,  or  Israel  of 
God.     (Comp.  Isa.  xlix.  3;  and  Introduction  to  Prophets,  p.  Ivi.) 

7.  Lift  lip  your  heads,  &c.  Here,  by  a  highly  poetical  conception,  the 
gates  even  of  the  splendid  temple  of  Solomon  are  represented  as  being 


320  NOTES. 


too  low  for  the  entrance  of  the  symbol  of  the  King  of  kings.  They 
are  commanded  to  elevate  and  expand  themselves  for  his  admission, 
or  to  assume  an  attitude  suited  to  the  grandeur  of  the  occasion. 


Ps.  XXV. 

This  is  the  first  of  the  alphabetic  psalms,  each  verse  beginning  with 
a  letter  in  the  order  of  the  Hebrew  alphabet. 

4.  —  thy  ways;  i.e.,  those  which  are  acceptable  to  thee. 

5.  — thy  truth;  i.e.,  the  true  righteousness  or  piety  which  thou 
requirest. 

7.  — of  my  youth;  i.e.,  when,  through  want  of  knowledge  and  con- 
sideration, or  strength  of  appetite  and  passion,  one  is  mostjirone  to  go 
astray. 

10.  —  his  covenant ;  i.e.,  his  laws,  to  the  observers  of  which  he  has 
covenanted  peculiar  protection  and  favor. 

11.  — thy  name's  sake;  i.e.,  in  order  to  manifest  thy  goodness  and 
mercy,  as  in  ver.  7. 

14.  The  friendship ;  i.e.,  intimate  converse,  confidential  intercourse. 
(Comp.  Job  XV.  8;  Jer.  xxiii.  18,  Ixxix.  4.) 


Ps.  XXVI. 

3.  —  before  my  eyes;  i.e.,  in  my  thoughts  continually. 

6.  —  wash  my  hands  in  innocence;  not  "  I  perform  the  ceremony  of 
washing  my  hands  in  testimony  of  my  innocence,"  but  "  I  keep  my- 
self innocent."  (Comp.  Ixxiii.  13.)  — go  around  thine  altar ;  i.e.,  bring 
offerings,  and  frequently  appear  around  thine  altar  for  the  purpose  of 
thanksgiving. 

8.  —  thine  honor  dweUeth.  This  may  mean,  "  wdiere  thy  glorious 
presence  is  found ; "  or  "  where  thy  wisdom,  goodness,  and  mercy  are 
manifested  in  hearing  prayer,  accepting  Avorship,"  &c. 


Ps.  XXVII. 

4.  —  tJie  grace  or  favor  of  the  Lord.     See  xc.  17 ;  Zech.  xi.  7. 

5.  —  in  his  pavilion,  — seo'et  place  of  his  tabernacle.  ■  These  are  meta- 
phorical expressions,  denoting  simply  the  sure  protection  and  safety 
which  would  be  afforded  by  God. 

10.  —  my  father,  &c.  Figurative  expressions  to  denote  extreme 
desertion.  — take  me  up;  i.e.,  under  his  protection,  and  be  my 
patron. 

Ps.  XXVIII. 

2.  —  most  holy  sanctuary ;  namely,  that  part  of  the  tabernacle  or 
temple  called  the  holy  of  holies. 

5.  —  doings  of  the  Lord;  i.e.,  in  his  moral  government  of  the  world, 
such  as  the  pimishments  which  he  often  inflicts  on  evil-doers. 


PSALMS.  321 


Ps.  XXIX. 

1.  —  sons  of  God ;  angels,  or  the  inliabitants  of  lieaven,  seem  to  be 
denoted.     (See  Ps.  Ixxxix.  6.) 

2.  —  ho/>/  attire;  in  allusion  to  the  garments  worn  by  priests.  (See 
Exod.  xxxix.  1.) 

3.  The  voice  of  Jehovah;  i.e.,  the  thunder.  A  personification.  — the 
great  waters;  i.e.,  tlie  waters  above  the  firmament.  (Comp.  ver.  10, 
civ.  3;  Gen.  i.  7.) 

6.  —  Sirion;  another  name  of  Hermon.     See  Deut.  iii.  9. 

9.  — the  hinds,  &c. ;  i.e.,  through  terror.  (Comp.  1  Sam.  iv.  19.) 
—  in  his  palace;  i.e.,  in  heaven. 

Ps.  XXX. 

7.  —  made  my  mountain  strong.  This  may  be  a  metaphorical  expres- 
sion, meaning,  thou  hast  placed  me  in  safety.  (Comp.  xxvii.  1.)  Or, 
less  probably,  ?«?/  mountain  may  mean  my  power,  my  greatness. 

9.  —  dust ;  i.e.,  my  body,  turned  to  dust. 

11.  —  sackcloth;  the  garment  of  mourning.  (Comp.  2  Sam.  iii.  31 ; 
1  lOngs  XX.  32.) 

Ps.  XXXI. 

The  occasion  of  this  psalm  seems  to  be  altogether  uncertain.  "  It 
is  a  mixture  of  prayers  and  praises,  and  professions  of  confidence  in 
God,  all  which  do  well  together  and  are  helpful  to  one  another.  Faith 
and  prayer  must  go  together.  He  that  believes,  let  him  pray  ;  and  he 
that  prays,  let  him  believe  ;  for  the  prayer  of  faith  is  the  prevailing 
prayer." 

6.  —  lying  vanities;  i.e.,  idols.     (Deut.  xxxii.  21 ;  Jer.  ii.  5,  x.  15.) 

12.  —  like  a  broken  vessel ;  i.e.,  neglected  and  despised  as  worth- 
less. 

15.  —  destiny;  literally,  times;  i.e.,  what  takes  place  in  times ;  namely, 
events,  fortunes,  destinies.  So  we  speak  of  good  times,  bad  times, 
&c. 

20.  —  secret  place,  &c.     (See  the  note  on  xxvii.  5.) 

21.  —  As  in  a  fortijled  city ;  i.e.,  I  have  been  protected  by  him  as 
effectually  as  I  could  have  been  by  a  fortified  city. 


Ps.  XXXII. 

2.  —  ??o  guile ;  i.e.,  He  does  not  dissemble  with  God  in  his  acknowl- 
edgment of  sin  and  profession  of  penitence. 

3.  —  kept  silence;  i.e.,  did  not  acknowledge  my  sins  to  God.    —  my 
bones.     Comp.  Prov.  xvii.  22. 

4.  —  My  moisture;  i.e.,  vital  moisture,  life-blood. 

6.  — floods   of  great   waters.      An   image   denoting   overwhelro'iig 
calamities. 

•      11* 


NOTES. 


9.  —  Because  they  will  not  come  near  thee.  The  meaning  is,  Be  ye  not 
distrustful  of  God,  and  unwilling  to  approacli  him  in  confidence  and 
obedience,  hke  the  horse  and  the  mule,  who  will  not  come  near  the 
owner  to  observe  his  directions,  unless  they  are  forced  by  the  bridle 
and  curb. 

Ps.  XXXIII. 

2.  —  harp,  — psaltery.  Both  these  instruments  seem  to  have  been 
harps  of  ditferent  species.  It  is  not  known  in  what  respects  they 
differed. 

17.  The  horse,  &c.     Comp.  Prov.  xxi.  31. 


Ps.  XXXIV. 

This  is  the  second  alphabetical  psalm.  (See  the  Introduction.)  The 
Hebrew  inscription  assigns  an  occasion  for  the  composition  of  the 
psalm.  But  it  is  not  very  consistent  with  this  inscription,  that 
tlie  psalm  should  contain  no  definite  allusions  to  the  circumstances  of 
David,  and  that  it  should  contain  so  much  of  a  merely  didactic  nature, 
drawn  from  the  general  experience  of  human  life.  It  is  also  doubtful 
whether  any  of  the  alphabetical  psalms  belong  to  so  early  a  period  as 
that  of  David. 

6.  —  shall  have  li<jht ;  i.e.,  your  countenances  shall  be  brightened 
with  joy.  (See  the  note  on  xiii.  3.)  —  be  ashamed;  i.e.,  through  dis- 
appointment, or  failure  of  your  expectations. 

6.  This  afflicted  man.  The  poet  points  to  himself,  as  an  instance 
of  one  delivered  from  trouble. 

7.  —  angels  of  the  Lord.     Comp.  Gen.  xxxii.  1,  2  ;  2  Kings  vi.  17. 
10.   Young  lions.     It  is  doubtful  whether  this  is  to  be  understood  in 

a  literal  or  a  figurative  sense.  According  to  the  former,  the  meaning 
will  be,  that  even  young  lions,  with  all  their  strength,  ca*inot  always 
procure  food  for  themselves ;  according  to  the  latter,  young  lions  will 
mean  powerful  and  rapacious  men,  who  are  often  reduced  to  want. 
Perhaps  the  last  is  preferable,  though  the  first  is  adopted  by  several 
critics.     (Comp.  xxxv.  17,  Iviii.  G  ;  Jer.  ii.  15.) 

20.  — (///  his  bones;  an  emphatic  expression  to  denote  the  whole 
man.     (Comp.  xxxv.  10.) 

21.  — destroy eth ;  because  he  has  none  to  deliver  him,  like  the 
righteous. 

Ps.  XXXV. 

One  opinion  in  regard  to  the  occasion  of  this  psalm  is  mentioned  in 
the  text.  Another  is,  that  it  relates  to  the  enemies  of  Dp.vid  wlio 
sided  with  Absalom.  Perhaps  the  most  probable  supposition  is,  that 
the  occasion  of  the  psalm  is  unknown. 

5.  —  May  the  angel  of  the  Lord  drive  them ;  i.e.,  so  that  they  shall 
stumble  and  fall.  Probably  the  writer  conceived  of  the  angel  as  a 
person  employing  the  elements,  or  human  means,  to  inflict  pmiishment 
on  his  enemies. 


PSALMS.  323 


12.  —  bereavement;  i.e.,  They  cause  rae  to  feel  myself  deprived  of 
all  wliicli  can  support  or  delight  ray  soul ;  as  a  mother  who  is  deprived 
of  children. 

13.  —  turnpd  to  my  bosom  ;  i.e.,  I  prayed  witli  my  head  bent  towards 
my  bosom.  This  wiis  a  posture  in  prayer  said  to  be  common  among 
the  Orientals.  (Comp.  1  Kings  xviii.  42.)  In  Lane's  Modern  Egy}»- 
tians  (vol.  i.  p.  109),  a  Mahometan  posture  in  prayer  somewhat  simi- 
lar is  represented. 

19.  —  w()ik  tvith  the  eye.  The  parallelism  seems  to  show  that  this 
was  a  token  of  triumph. 

20.  —  not  peace ;  i.e.,  what  is  injurious  and  destructive. 

21.  — seet]i  it;  i.e.,  what  we  have  long  wished  for  concerning  our 
enemy. 

22.  —  he  not  silent ;  i.e.,  do  not  refuse  to  answer  my  prayer. 


Ps.  XXXVI. 

It  seems  to  me  to  be  idle  to  think  of  finding  in  the  history  of  David 
an  occasion  for  a  psalm  having  so  general  a  subject  as  this. 

1.  To  speak,  &c.  The  translation  of  this  difficult  passage  which 
I  have  adopted,  is  substantially  that  of  Lutlier,  Le  Clerc,  Gesenius, 
and  De  Wette.  Somewhat  similar  commencements  of  poetical  com- 
positions may  be  seen  in  xlv.  1,  ci.  1 ;  Isa.  xlv.  1.  If  we  might  adopt 
a  various  reading,  which  is  found  in  most  of  the  ancient  versions,  the 
rendering  might  be.  The  wicked  hath  an  oracle  or  inspiration  of  ungodli- 
ness in  his  heart.  On  the  whole,  it  seems  best  to  adhere  to  the  Hebrew 
text. 

2.  —  in  his  oivn  ei/es ;  i.e.,  the  wicked  flatters  and  beguiles  his  own 
conscience.  — found  out  and  hated.  Literally,  to  the  finding  out  of  his 
iniquity,  the  hating.  To  find  out  iniquity,  seems,  according  to  Scrip- 
ture usage,  to  carry  with  it  the  idea  of  retribution.  (See  Gen.  xliv. 
16.)  As  there  are  nearly  as  many  expositions  of  ver.  1  and  2  as  there 
are  commentators,  of  course  their  meaning  must  be  considered 
doubtful. 

6.  —  a  great  deep.  This  expression  seems  here  to  refer  to  the 
extent  and  all-pervading  character  of  the  Divine  judgments,  rather 
than  to  their  unsearchableness  or  mysteriousness. 

8.  —  abundance  of  thy  house.  The  world  full  of  the  riches  of  God's 
bounty  seems  here  to  be  figuratively  represented  as  a  father's  Iiouse 
filled  with  wealth. 

9.  — of  life;  i.e.,  of  happiness.  —  Through  thy  light,  &c.;  i.e., 
through  thy  t'avor  we  enjoy  happiness  or  prosperity.  (Comp.  iv.  6; 
Esth.  viii.  10  ;  Isa.  lix.  9.) 

11.  —  remove  me;  i.e.,  compel  me  to  wander  from  my  house,  city, 
country,  &c. 

Ps.  XXXVIL 

This  is  the  third  of  the  alphabetical  psalms.     (See  pp.  47,  48.) 

3.  —  Abide  in  the  land,  &c.;  i.e.,  do  not  forsake  the  land  in  despair, 


824  NOTES. 


on  account  of   the   oppression  -vvliicli  you  are   obliged  to  endure 
(Comp.  X.  18.)     —  delight  in,  or  feed  on.     Comp.  Prov.  xv.  14. 

9.  —  inherit  the  land.  This  expression  seems  here,  and  in  ver.  11, 
to  denote  a  quiet,  undisturbed  possession  of  the  country,  unmolested 
by  oppressors.     In  otlier  passages  it  may  have  a  figurative  sense. 

13.  — his  daij ;  i.e.,  of  punishment.     (Comp.  ver.  86;  Job  xviii.  20.) 

18.  — their  inheritance  shall  endure  for  ever;  i.e.,  in  the  land  of 
Canaan,  as  in  ver.  11,  27,  29.  They  shall  never  be  driven  from  the 
land.  It  the  plirase  be  used  in  a  figurative  sense,  it  is  plain,  from 
the  connection,  that  it  must  denote  temporal  blessings. 

21.  l^he  wicked  borroweth,  &c.  It  is  probable,  from  the  connection, 
that  the  meaning  of  this  verse  is  that  the  wicked  is  continually  bor- 
rowing, Avithout  having  the  means  to  repay,  while  the  righteous  has 
the  ability  to  be  generous.     (Comp.  Deut.  xxviii.  12.) 

37,  38.  Comp.  Prov.  xxiii.  18 ;  xxiv.  1-4,  20 ;  v.  4 ;  Job  xlii.  12. 
Posteriti/.  This  meaning  seems  to  be  favored  by  the  following  verse, 
where  the  term  irr^nj*:,  again  occurs.    To  say  that  the  end  of  the  wicked 

shcdl  be  cut  of  seems  incongruous.  The  term  certainh^  has  the  mean- 
ing "  posterity  "  in  Amos  iv.  2,  ix.  1 ;  Dan.  xi.  4.  The  Septuagint 
version,  a  remnant,  eyKara?.f;hiij.a,  is  to  the  peaceful  man,  also  supports  it. 
Some  translate  the  line.  That  a  future,  or  hereafter,  i.e.,  a  liappy  one, 
is  to  the  man  of  peace.  But  this  does  not  so  well  suit  ver.  38.  The 
principal  objection  to  the  translation  of  the  common  version  is,  that 
neither  Hebrew  grammar,  nor  usage,  will  allow  '^^  to  be  rendered,  of 
that  man,  in  such  a  connection. 


Ps.  XXXVIII. 

The  opinion  of  some  commentators,  that  this  and  other  psalms 
represent  the  condition  of  the  whole  Jewish  nation,  under  the  image 
of  a  single  man  in  distress,  seems  to  me  to  carry  very  little  proba- 
bility with  it. 

3.  —  vo  soundness  in  vvj  flesh.  A  condition  of  distress  is  probably 
represented  figuratively  by  disease. 

4.  — (jone  over  my  head,  &c.;  i.e.,  the  consequences  of  my  sins  have 
overwheimed  me  like  a  flood  of  waters. 

14.  — is  no  reply;  i.e.,  who  is  able  to  give  no  answer,  or  reproof, 
to  those  who  upbraid  him. 

18.  For  I  confess,  &c.  He  gives  a  reason  why  he  hopes  to  be 
heard ;  namely,  tluit  he  has  experienced  great  sorrow  and  pain  on  ac- 
count of  his  sins. 


Ps.  XXXIX. 

2.  —  even  ichat  was  good ;  i.e.,  "lest  I  should  say  something  wrong, 
I  resolved  to  say  nothing  either  good  or  bad. 

3.  —  the  fire  burst  forth.     The   fire   of  discontent  and  complaint 
seems  to  be  intended.     Dr.  Henry  thus  correctly  comments  upon  it  ■ 


PSALMS.  325 

"Binding  the  distempered  part  did  but  draw  the  liumor  to  it.  He 
could  bridle  his  tongue,  but  could  not  keep  his  passion  under." 

6.  —  in  a  va'm  show;  literally,  in  an  image ;  i.e.,  as  Dr.  Hammond 
remarks,  "  Our  liie  is  but  a  picture  or  image,  sliadovv  or  dream  of 
life  ;  it  vanisheth  in  a  trice." 

8.  —  all  1111/  tra7is(/ressions ;  i.e.,  fi'om  my  distresses,  the  conse- 
quences of  my  transgressions. 


Ps.  XL. 

In  this  psalm  the  writer  gives  fervent  thanks  to  God  for  some 
great  deliverance  which  he  had  expei'ienced,  and  for  many  general 
mercies.  He  expresses  also  the  feeling,  that  the  best  acknowledg- 
ment which  he  can  make  to  God  is,  not  by  sacrifices,  but  by  obedience 
to  his  law.  The  latter  part  of  the  psalm  contains  a  prayer  for  deliv- 
erance trom  evils  and  dangers  which  still  encompassed  the  writer. 

It  is  so  plain  that  the  writer  of  the  psalm  who  begins  in  the  first 
person,  "  I  trusted  steadfastly,"  &c.,  is  the  subject  of  it  throughout, 
that  it  is  surprising  that  any  one,  Avho  rejects  the  typical  or  alle- 
gorical mode  of  interpretation  as  unfounded,  can  suppose  the  psalm 
to  relate  to  any  other  person  except  the  writer  of  it.  The  psalra 
contains  no  prophecy  of  any  kind,  but  only  thanksgiving  for  the  past, 
a  description  of  the  present,  and  prayer  for  the  future.  The  author 
of  the  Epistle  to  the  Hebrews,  adopting  an  erroneous  translation  of 
the  Septuagint  version,  namely,  "  A  body  thou  liast  prepared  for 
me,"  instead  of,  "  Mine  ears  thou  hast  opened,"  applies  ver.  6-8  to 
the  Messiah.  But  he  does  this  according  to  the  typical  or  allegorical 
mode  of  interpretation  which  he  employs  elsewhere  in  the  Epistle, 
and  which  Avas  regarded  as  valid  by  his  contemporaries.  It  is  only 
in  this  topical  sense,  that  the  great  mass  of  Christian  interpreters 
have  supposed  the  psalm  to  relate  to  the  Messiah.  In  its  primary 
sense,  they  have  supposed  David  to  be  the  subject  of  it  throughout. 
Hengstenberg  observes  (Comment,  on  Psalms,  p.  65),  "The  direct 
Messianic  exposition,  which  was  very  wide-spread  in  former  times, 
has  but  a  weak  foundation  in  the  quotation  of  ver.  6-8  in  He- 
brews, chap.  X.  And  affirmations  such  as  that  put  forth  by  the 
author  himself  (i.e.,  Hengstenberg),  at  the  beginning  of  his  career, — 
'  There  can  be  no  doubt,  that  he  who  acknowledges  the  Divine 
authority  of  the  Epistle  to  the  Hebrews  must  decide  for  the  Mes- 
sianic exposition,' —  lose  all  meaning  when  a  deeper  insight  has  been 
obtained  into  the  way  and  manner  in  which  the  New  Testament,  and 
especially  the  Epistle  to  the  Hebrews,  handles  the  declarations  of  the 
Old  Testament." 

The  last  five  verses  are  found  repeated  as  the  seventieth  psalm, 
wliich  was  i)robabiy  an  extract  from  this  for  pm-poses  of  religious 
worship. 

6.  —  Mine  cars  thou  hast  opened.  This  may  mean.  Thou  hast 
revealed  to  me  the  truth,  that  sacrifices  and  oblations  are  not  accept- 
able to  thee,  except  as  they  are  expressive  of  inward  feeling,  of  an 
obedient  will,  and  the  devotion  of  myself  to    God :    or,  Thou  hasf 


326  NOTES. 

inclined  me  to  obey  thy  commands.  As  one's  ears  are  opened,  or 
attentive,  cither  to  receive  information,  or  to  listen  to  commands  as  a 
servant.  '  In  1  Sam.  ix.  15  ;  xx.  2,  12,  13  ;  xxii.  8,  17,  tlie  expressions, 
"  he  had  told  in  his  ear,"  "  will  show  it  me,"  are,  in  the  Hebrew, 
'ijTi^-r.b^  n^3  or  n'5a~'  "he  had  uncovered,"  or  "will  micover  his, 
or  my  ear."  "(Comp.'  Isa.  1.  4,  5.)  In  Ruth  iv.  4,  "  I  thought  to  adver- 
tise thee,"  is,  in  the  original,  "I  thought  to  uncover  thine  ear." 
(Comp.  Job  xxxiii  16;  xxxvi.  10.)  On  the  whole,  tlie  first  meaning 
seems  best  supported  by  analogous  phrases  and  by  the  connection. 

7.  Then^fore  I  said ;  i.e,  since  thou  dost  not  desire  ofiiarings,  but 
obedience,  I  said  to  myself,  or  purposed.  A  very  common  Hebrew 
idiom.  —  Lo,  I  come ;  i.e.,  instead  of  bringing  sacrifices  and  ofier- 
ings,  I  come  and  personally  devote  myself  to  thy  service ;  I  stand 
readv  to  do  thy  will.  So  Le  Clerc,  "  Venio,  ut  tibi  parerem."  Some 
critics  find  a  difficulty  in  making  tlie  phrase  "I  come"  mean  so 
much  as  I  come  in  the  ivni/  of  olxrdiencp.  It  is  true,  there  is  no  instance 
of  phraseology  precisely  similar.  But  the  connection  is  very  much  in 
favor  of  thisnieaning,  and  it  is  difficult  to  conceive  what  other  mean- 
ing David  could  have  had,  when  he  said,  "  I  come."  We  may  even 
suppose  ver.  8  to  be  the  completion  of  the  thought,  which  lie  may  not 
have  fully  expressed  in  the  words  "  I  come."  That  is,  supposing 
that  he  intended  to  say,  /  come  to  do  thij  xcill,  the  parenthesis  "  In  the 
scroll  of  the  book  it  is  prescribed  to  me  "  being  introduced,  instead 
of  closing  the  sentence  in  form,  he  closes  it  virtually  by  the  exclama- 
tion, "  O  my  God!  to  do  thy  will  is  my  delight,"  &c.  Lengerke  says, 
"/  come;"  i.e.,  to  thy  house  (ver.  7).  I  appear  in  thy  presence, 
(xlii.  4)  ;  or,  to  the  altar  of  God  (xliii.  4),  not  with  offerings,  but  pre- 
pared to  do  thy  will.  —  In  the  scroll  of  the  book ;  i.e.,  the  book  of  the 
law,  of  the  well-known  Oriental  form.  Some  understand  the  phrase 
to  denote  the  book  of  the  divine  purposes.  But  it  does  not  seem 
agreeable  to  the  phraseology  of  the  Scriptures  that  any  one  should 
say  of  himself,  that  it  was  written  in  the  Divine  mind  that  he 
should  be  obedient  to  the  will  of  God.  The  connection  in  this 
passage  rather  points  us  to  tiie  book-roll  of  the  divine  law.  —  it  is 
prescribed  to  me.  The  same  Hebrew  expression  is  used  in  2  Kings 
xxii.  13,  translated  in  the  common  version,  "  Our  fathers  have  not 
hearkened  unto  the  words  of  this  book,  to  do  according  unto  all  that 
■which  is  written  concerning  us,"  where  the  meaning  evidently  is, 
"  prescribed  to  us."  Hengstenberg  observes  (p.  72),  "  The  parallel 
passages,  as  also  the  connection,  decide  against  the  expositions  of  tlie 
Messianic  interpreters,  'It  is  loritten  of  me.'  "  (Comp.  Esth.  ix.  23; 
Prov.  xxii.  20;  Hos.  viii.  12.)  Another  translation  of  ver.  7  is  given 
by  Gesenius  and  Ewald,  as  follows  :  — 

"  Then  I  said,  Lo,  I  come 
Witli  the  scroll  of  the  book  which  is  prescribed  to  me." 

That  of  De  \Yette  is,  "  Lo,  I  come  with  the  scroll  of  the  book  written 
in  my  heart;"  a  free  rendering  for  "written  upon  me."  But  if,  by 
"  coming  with  the  scroll  of  the  book,"  we  understand,  with  Ewald, 
that  the  poet  came  into  the  temple  before  God  with  the  book  of  the 
law  in  his  hands,  this  would  be  a  mere  symbol,  as  much  as  the  ofii-.r- 


PSALMS.  327 

ing  of  sacrifices,  and  might  be  performed  without  true  obedience. 
The  translation,  or  rather  paraphrase,  of  De  Wette  strikes  me  as  quite 
forced. 

12,  —  Mij  iniquities  have  overtaken  me.  Some  who  apply  the  wliole 
psalm  exclusively  to  the  Messiali,  being  pressed  with  the  (lilKculiy 
which  this  line  presents,  translate,  "  My  distresses  have  overtaken  me." 

But  there  is  no  clear  case  in  the  Scriptures,  in  which  '115',  though  a 

word  of  very  common  occurrence,  denotes  distress  or  calamity,  exce|)t 
in  passages  where,  by  synecdoche  of  the  eflect  for  the  cause,  it  de- 
notes that  distress  whicii  is  the  consequence  of  sin.  If,  therefore,  we 
do  not  translate  the  line,  Mj  iniquities,  &c.,  we  must  translate  Mj  pun- 
ishments, or  My  distresses,  the  consequences  of  my  sins.  2  Sam.  xvi.  \'I 
may  seem  to  be  an  exception.  But  why  may  not  David  have  regarded 
the  rebellion  of  Absalom  as  a  punishment  for  his  sins  1  The  new 
translation,  therefore,  which  Professor  Stuart*  proposes,  does  not  re- 
move the  difficulty. 

Ps.  XLI. 

This  psalm  is  commonly  supposed  to  have  been  composed  by  David 
during  the  rebellion  of  Absalom.  A  dangerous  sickness,  as  well  as 
the  reproaches  and  persecution  of  domestic  enemies,  seems  to  have 
been  the  occasion  of  it. 

1.  —  the  poor.  The  poet  is  led  to  make  this  commendation  of  kind- 
ness to  the  afflicted,  in  consequence  of  having  felt  the  want  of  it. 

8.  —  all  his  bed,  &c. ;  i.e.,  thou  wilt  change  his  bed  of  sickness  into 
a  bed  of  health. 

4.  —  sinned  against  thee;  i.e.,  I  am  sufiering  on  account  of  my  sins 
against  thee. 

8.  —  cleaveth,  &c. ;  i.e.,  in  its  consequences ;  in  the  miseries  which 
are  upon  him. 

9.  —  who  did  eat  of  my  bread.  If  the  same  sentiment  prevailed 
among  the  Hebrews,  which  prevails  at  the  present  day  among  the 
Bedouin  Arabs,  of  sacred  regard  to  the  person  and  property  of  one 
with  whom  they  have  eaten  bread  and  salt,  the  language  is  very  forci- 
ble. —  lifted  up  his  heel;  a  metaphor  drawn  from  the  horse,  which 
attacks  with  its  heels.  This  language  may  well  have  been  used  by 
our  Saviour,  in  John  xiii.  18,  in  the  way  of  rhetorical  illustration  or 
emphasis. 

13.  This  doxology  was,  in  all  probability,  placed  here  by  the  col- 
lector of  this  first  book  of  forty-one  psalms.     (See  p.  31,  &c.) 


Ps.  XLII.,  XLIII. 

These  two  psalms  undoubtedly  form  but  one  composition.  They 
have  one  subject,  and  are  written  in  the  same  style.  The  concluding 
verse  or  refrain  is  the  same  that  occurs  in  Ps.  xlii.,  and  which  is  re- 

*  Excursus  to  Hebrews,  p.  594. 


828  NOTES. 


peated  after  every  five  verses.  In  forty-six  Hebrew  maimseripts, 
there  is  no  separation  between  the  two  psalms.  For  beauty  of  imagery, 
depth,  and  naturahiess  of  rehgious  feeHng,  and  the  very  striking  man- 
ner in  wliich  the  voice  of  rehgion  in  the  poet's  inmost  soul  is  heard 
in  the  refrains,  stilling  the  tempest  of  anxiety  and  grief  caused  by  his 
situation,  this  psalm  is  so  admirable  that  it  probably  has  no  superior 
in  any  language.  It  seems  to  have  been  writieu  in  exile,  among  ene- 
mies of  the  Jewish  nation  and  religion. 

1.  As  the  huH,  &c.  "In  the  East,  where  streams  are  not  common, 
and  where  the  deer  are  so  often  chased  by  their  savage  cotenants  of 
the  forest  and  the  glade,  no  wonder  that  they  are  often  driven  from 
their  favorite  haunts  to  the  parched  grounds.  After  this,  their  thirst 
becomes  excessive ;  but  they  dare  not  return  to  the  water,  lest  they 
should  again  meet  the  enemy.  When  the  good  liamar  and  his  people 
went  through  the  thirsty  wilderness,  it  is  written,  '  As  the  deer  cried 
for  water,  so  did  they.'  In  going  through  the  desert  yesterday,  my 
thirst  was  so  great,  I  cried  out  like  the  deer  for  water."  —  Roberts's 
Ulusti'ations. 

2.  —  the  living  God ;  in  contradistinction  from  the  idol  gods,  by  the 
worshippers  of  which  the  poet  was  surrounded.  —  appear  before  God ; 
i.e.,  in  his  house  of  worship.  The  Hebrews  attached  an  importance 
to  the  place  of  worship  almost  beyond  the  conception  of  Cin-istians  at 
the  present  day. 

5.  —  /  sliall  yet  praise  liivi,  &c. ;  i.e.,  I  shall  yet  be  delivered  or  re- 
stored, and  thus  have  cause  to  praise  him. 

6.  —  of  Jordan.  This  may  mean  the  land  beyond  the  Jordan,  or 
the  land  lying  near  the  sources  of  the  Jordan. 

7.  Deep  calleth,  &c. ;  i.e.,  one  billow  calleth  for  another  to  follow 
close  upon  it ;  i.e.,  one  trouble  comes  upon  me  after  another  in  quick 
succession.  —  wafcrfidls,  &c.  The  irresistible  and  overwhelming 
calamities  which  came  upon  the  poet  are  denoted. 

8.  —  his  praise  ivas  icith  me ;  i.e.,  on  account  of  the  happy  condition 
in  which  I  found  myself.  —  God  of  my  life;  i.e.,  the  Preserver  of  my 
life. 

XLIII.  3.  —  thy  light  and  thy  truth;  i.e.,  thy  favor  and  thy  faithful- 
ness.    (See  XXX vi.  9  and  the  note.) 


Ps.  XLIV. 

This  psalm  is-  supposed  by  Calvin  and  many  modern  interpreters 
to  have  been  composed  in  the  time  of  the  Maccabees  (see  1  Mace, 
chap.  i. ;  2  Mace.  chap,  v.),  a  supposition  to  which  there  seems  to  be  no 
valid  objection,  and  which  is  as  well  suited  to  the  contents  of  the  psalm 
as  any  which  has  been  made. 

12.  — sellest,- &c.  This  language  is  probably  figurative,  denoting. 
Thou  deliverest  thy  people  into  the  hands  of  their  enemies,  without 
promoting  thine  own  interest  or  honor. 

22.  — for  thy  sake;  i.e.,  for  no  other  reason  than  our  attachment  to 
thy  service  and  worsliip.     (Comp.  1  Mace.  chap,  i.) 

25.  — bowed  down,  —  clcaveth,  &c.  These  are  images  denoting  ex- 
treme depression  and  sorrow.    (Comp.  cxiii.  7 ;  Lam.  ii.  10;  Job  ii.  8.) 


PSALMS.  329 


Ps.  XLV. 

This  ode  appears  to  have  been  composed  by  some  courtly  lard  on 
the  occasion  of  the  king's  taking  to  himself  a  queen.  There  seems 
to  be  no  objection  to  the  prevalent  opinion,  that  it  was  composed  on 
the  marriage  of  Solomon  with  a  daughter  of  tlie  king  of  Egypt,  as 
recorded  in  1  Kings  iii..  1.  It  has  been  objected,  that  the  ascription 
of  warlike  qualities  to  the  king  is  inconsistent  with  this  supposition. 
But  has  it  been  the  custom  of  poet  laureates,  or  even  of  writers  of 
detlicatory  epistles  to  kings,  to  contine  themselves  to  strict  history,  in 
setting  forth  the  pi'aises  of  their  patrons'?  We  must  also  recollect 
that  Oriental  usage  allows  a  much  higher  degree  of  exaggeration  than 
that  of  the  Western  woi'ld.  The  application  of  the  ode  to  Solomon 
as  its  subject  is,  however,  matter  of  conjecture,  favored  by  the  tact 
that  Solomon  is  known  to  have  married  a  foreign  princess.  J3ut  it 
may  have  been  composed  in  honor  of  several  of  the  Jewish  kings. 

The  ode  begins  with  a  sort  of  prooemium,  having  some  resemblance 
to  a  poet's  address  to  his  Muse  (ver.  1).  The  king  is  then  praised  for 
liis  personal  beauty  and  graceful  speech  (ver.  2);  for  his  miUtary  quali- 
fications (ver.  8-5),  and  the  stability  and  rectitude  of  his  government 
(ver.  6,  7) ;  for  the  splendor  of  his  dress,  and  the  magnificence  of  his 
establishment,  especially  for  the  beauty  and  high  birth  of  the  mem- 
bers of  his  harem,  among  whom  the  queen  is  pre-eminent  (ver.  8,  9). 
Then  follows  an  appropriate  apostrophe  to  the  queen  (ver.  10-12),  and 
a  description  of  her  splendid  dress  and  retinue  (ver.  13-15),  and  of  her 
future  hapijiness  as  the  mother  of  a  long  line  of  kings  and  princes 
(ver.  16).  Finally,  the  poet  expresses  his  conviction,  tliat  he,  by  his 
X)oem,  shall  preserve  her  name  and  fame  to  all  coming  generations. 

In  this  general  account  of  the  ode,  most  Christian  interpreters 
agree.  But  it  has  been  maintained,  that  there  is  a  sense  in  which  the 
language  is  applicable  to  Jesus  Christ.  Thus,  the  English  version 
most  in  use  before  King  James's  has  the  following  caption  to  the 
psalm  :  "  The  majesty  of  Solomon,  his  honor,  strength,  beauty,  riches, 
and  power  are  praised ;  and  also  his  marriage  Avith  the  Egyptian, 
being  an  heathen  woman,  is  blessed,  if  that  she  can  renounce  her  peo- 
ple and  the  love  of  her  country,  and  give  herself  wholly  to  her  hus- 
band. Under  the  Avhich  figure,  the  wonderful  majesty  and  increase  of 
the  kingdom  of  Christ,  and  the  Church,  his  spouse,  now  taken  of  the 
Gentiles,  is  described." 

The  arguments  by  which  the  application  of  the  psalm  to  our 
Saviour  has  been  defended  are  the  same  as  those  which  have  been  used 
in  relation  to  the  Canticles,  and  may  be  answered  in  the  same  way. 
(See  the  Introduction  to  Canticles.) 

The  unknown  author  of  the  Epistle  to  the  Hebrews,  who  delights 
in  mystical  or  allegorical  interpretations,  has  applied  two  verses  of  this 
psalm  to  Jesus  Christ.  But  it  by  no  means  follows  that  he  would 
have  applied  the  whole  of  it  to  him.  The  allegorical  interpretation 
knows  no  laws.  All  the  acknowledged  laws  by  which  the  meaning 
of  language  is  obtained,  lead  to  its  absolute  and  entire  rejection. 
With  respect  to  the  ai)plication  of  ver.  6  and  7  hy  the  author 
of  the  Epistle  to  the  Hebrews,  it  was  made  according  to  a  raod(j 


330  NOTES. 


of  interpretation  which  was  regarded  by  his  contemporaries  as  valid, 
but  which  dan  have  no  force  with  a  logical  interpreter  of  the  pres- 
ent day.  It  seems  that  the  Jews  do  not  regard  the  province  of 
inspiration  as  extending  to  matters  of  interpretation.  Thus,  Maimo- 
nides,*  giving  the  sentiments  of  the  Jewish  doctors  or  wise  men, 
says,  "  In  disquisition  and  reasoning,  and  judgment  in  the  law, 
prophets  are  on  a  level  with  other  Avise  men  of  equal  abilities  who  are 
not  endued  with  the  spirit  of  prophecy.  If  a  thousand  prophets,  all 
equal  to  Elijah  and  Elisha,  should  otier  an  interpretation  of  any  pre- 
cept, and  a  thousand  and  one  wise  men  should  give  a  contrary  inter- 
pretation of  it,  we  are  bound  to  abide  by  the  opinion  of  the  thousand 
and  one  wise  men,  and  to  reject  the  opinion  of  the  thousand  illustrious 
prophets."  It  appears  to  me  that  this  distinction  is  just.  Infallible 
inspiration  will  assert,  not  argue.  When  one  undertakes  to  argue,  he 
refers  the  matter,  by  the  very  nature  of  the  process,  to  the  reason  and 
judgment  of  him  whom  he  addresses. 

Shoshannua.  I\Iusical  instruments,  probably  so  called  from  their 
resemblance  in  form  to  lilies.  —  locdij  song ;  otherwise,  love-sony,  epit/ia- 
lamium. 

1.  —  is  overjioiving ;  literally,  bubbles  up  or  boils  over  with  a  good 
matter;  more  strictly,  good  discourse.  But  this  word  is  not  applicable 
to  a  poem.  Literally,  my  loork,  like  the  Greek  noirjiia,  poem  or  song. 
Otherwise,  /  uill  say,  My  work  is  for  the  king.  —  like  the  pen  of  a  ready 
writer ;  i.e.,  I  compose  as  fast,  perhaps  as  finely,  as  an  expert  penman 
can  take  down  words  with  his  pen  or  reed. 

2.  Personal  beauty  was  regarded  by  the  ancients  as  an  important 
accomplishment  in  a  hero.  Thus,  David,  in  1  Sara.  xvi.  12,  is  praised 
for  his  beauty.     So  in  Homer,  Agamemnon,  Achilles,  Hector,  &c. 

3.  4,  5.  Instead  of  promising  to  the  king  in  general  terms  prosperity 
and'victory,  the  poet,  in  a  vivid  and  picturesque  way,  represents  him 
as  arming  for  the  conflict,  and  going  forth  among  the  nations,  adorned 
with  all  the  regal  virtues,  and  achieving  the  most  splendid  victories. 

6.  Thy  throne  is  God's;  i.e.,  is  upheld  and  prospered  by  God.  God 
has  placed  thee  upon  it,  and  he  will  have  it  under  his  peculiar  care. 
(Comp.  ii.  G,  7;  cxi.  2.)  So,  in  Ps.  civ.  16,  trees  of  the  Lord  denote 
trees  planted  and  nourished  by  God.  This  translation  and  exposition, 
as  given  by  Gesenius  in  his  Hebrew  Thesaurus  (p.  U8)  and  his  Hebrew 
Grnmmar  (§  141),  I  regard  as  on  the  whole  the  most  i)robable.  It  is 
also  the  translation  of  the  Jewish  critic,  Aben  Ezra,  who  refers  to 
Chron.  xxix.  23,  Then  Solomon  sat  on  the  throne  of  the  Lord,  &c.  That 
the  term  God  should  be  applied  to  Solomon  or  a  Jewish  king  is  a  sup- 
position which  is  not  wholly  without  support  from  Hebrew  usage. 
Thus,  when  the  witch  of  Endor  sees  Samuel,  she  says,  "  1  see  a  God 
ti"'nb??,  rising  out  of  the  earth."     But  it  seems  to  me  more  probable 

that  it  is  used  in  the  same  sense  as  in  ver.  7,  and  in  the  psalms  gen- 
erally. If  any  prefer  the  rendering  of  the  common  version,  the  mean- 
ing will  be,  "  Thy  throne,  0  mighty  king  !  "  &c.  The  supposition,  that 
the  king  who  is  the  subject  of  the  psalm  is  addressed  as  the  Supreme 


♦  Porta  Mosis,  Pococke's  Works,  vol.  i.  p.  18  ;  also  Allen's  Modem  Judaism,  o.  27 


PSALMS.  331 


Being,  is  repelled  by  the  connection  in  ver.  7,*  where  he  is  represented 
as  anointed,  &c.,  above  his  felloLvs ;  and  by  the  whole  contents  of  the 
psalm.  Whatever  may  be  the  true  interpretation,  tliis  cannot  be.  A 
translation  of  the  line  somewhat  different  is  given  by  De  Wette  and 
Hupfeld ;  namely,  — 

"  Thy  throne  of  God  shall  stand  for  ever ;  " 

i.e.,  thy  throne,  given  and  upheld  by  God,  &c.  Another  well-known 
construction  is  that  of  Griesbach,  in  Heb.  i.  8,  and  others,  — 

*'  God  is  thy  throne  for  ever  and  ever  ;  " 

i.e.,  God  is  the  support  and  foundation  of  thy  throne.  But  as  sceptre 
is  the  subject,  not  the  predicate,  of  the  proposition  in  the  parallel  line, 
it  seems  more  natural  to  regard  throne  as  the  subject,  not  tlie  predicate, 
in  this.  — for  ever  and  ever.  This  is  a  common  Oriental  idiom  to  ex- 
press long  duration.  (See  Ixi.  5,  xxi.  4,  with  the  note  ;  2  Sam.  vii.  V6 ; 
1  Chron.  xvii.  11-14.) 

7.  —  anointed  thee  with  the  oil  of  gladness  ;  i.e.,  has  given  thee  great 
joy  or  prosperity.  (Comp.  xxiii.  o ;  Isa.  Ixi.  3.)  The  image  seems  to  be 
borrowed  from  the  use  of  fragrant  oil  at  feasts  and  similar  occasions. 
—  above  thy  fellows ;  i.e.,  above  other  kings. 

8.  —  ivorij  palaces ;  i.e.,  adorned  or  bordered  with  ivory. 

9.  —  thj  chosen  women;  literally,  thy  precious  or  dear  ones;  evidently 
in  reference  to  other  meiubers  of  the  harem,  as  distinguished  from  the 
queen. 

10.  —  Forget  thy  people;  i.e.,  dispel  the  regret  which  you  may  have 
on  leaving  your  nation  and  the  house  of  your  father. 

12.  —  daughter  of  Tyre;  i.e.,  the  Tyrians.    (See  the  note  on  ix.  14.) 
16.  Instead  of  thy  fathers,  &c.     As  you  part  fi'om  royal  parents,  you 
shall  be  the  mother  of  royal  children. 


Ps.  XLVI. 

2.  —  though  the  earth  he  changed ;  i.e.,  though  the  earth  become  sea, 
and  the  sea  land. 

4.  A  river,  &c. ;  i.e.,  of  Jerusalem,  the  city  of  God.  We  need 
not  inquire  what  particular  river  or  streams  are  meant.  A  gentle 
river  with  its  streams  seems  to  be  used  as  an  image  to  denote  the 
peaceful  state  of  Jerusalem,  as  contrasted  with  a  condition  of  war  and 
commotion. 

5.  — full  early  ;  literally,  before  morning  appears;  i.e..,  with  the  ut- 
most readiness,  as  a  person  who  means  to  accomplish  a  favorite  object 
rises  early  for  it.     (Comp.  Jer.  vii.  13,  25. ) 

6.  —  He  uttered  his  voice,  &c.  The  meaning  seems  to  be,  that  the 
inhabitants  of  the  earth  melted,  as  it  were,  with  terror  at  the  sound 
of  his  voice,  and  were  wholly  discomfited. 


*  This  is  admitted  by  Stuart  on  Hebrews,  p.  294. 


332  NOTES. 


Ps.  XL VII. 

4.  — an  inheritance;  i.e.,  the  land  of  Palestine,  called  "the  glory 
of  Jacob  "  in  the  next  line,  and  "  the  glory  of  all  lands "  in  Ezek. 
XX.  15. 

5.  —  goelli  up  with  a  shout,  &c.  This  alludes,  probably,  to  the  carry- 
ing of  the  ark  in  solemn  procession  to  Mount  Zion,  on  its  return  from 
some  war  to  which  it  may  have  been  carried.  (Comp.  1  Sam.  iv.  3-5; 
2  Sam.  vi.  15,  xi.  11.) 

9.  The  princes  of  the  nations.  It  seems  most  agreeable  to  the 
phraseology  to  understand  this  of  the  nations  mentioned  as  subdued 
in  ver.  3.  Otherwise,  leaders  of  the  tribes  of  Israel  have  been  sup- 
posed to  be  denoted. 

Ps.  XL VIII. 

The  most  common  and  the  most  probable  supposition  respecting 
the  occasion  of  this  psalm  is,  tliat  it  was  composed  in  reference  to  the 
victory  obtained  by  Jehoshaphat  over  the  combined  forces  of  the  Moab- 
ites.  Ammonites,  and  Edomites,  as  recorded  in  2  Chron.  chap.  xx. 
Others  have  referred  it  to  the  deliverance  from  the  invasion  of  Sen- 
nacherib. 

2.  —  of  the  ivhole  earth.  This  must  be  regarded  as  tlie  hyperbolical 
descripti()n  of  a  Hebrew  poet,  ascribing  his  own  patriotic  feelings  to 
the  inhabitants  of  foreign  lands.  —  The  joy  of  the  farthest  North.  This 
rendering  is  more  favored  by  the  parallelism  than  the  translation  com- 
monly given  to  the  line,  and  at  least  as  much  by  the  grammatical 
construction.  It  is  adopted  by  De  Wette,  Tholuck,  and  Gesenius. 
(See  Ges.  Thesaur.  on  HST"]) 

7.  —  as  when  the  east  wind,  &c.,  referring  to  ver.  4-6.  —  ships  of 
Tarshish ;  i.e.,  which,  sailing  probably  from  Phoenicia  to  so  distant  a 
place  as  Tarshish  in  Spain,  would  be  the  largest  and  strongest  of 
ships. 

8.  —  Jiave  heard;  i.e.,  from  our  fathers. 

10.  —  of  ri(]hteonsness ;  manifested  in  the  punishment  of  the  ene- 
mies of  thy  people  ;  equivalent  to  righteous  judgments  in  the  next  verse. 

11.  —  daughters  of  Judah.  It  may  be  considered  as  doubtful, 
whether  this  phrase  denotes  the  lesser  cities  of  Judah  in  comparison 
with  the  metropolis,  or  the  female  minstrels  who  celebrated  the  vic- 
tories of  the  Jews.     (See  Ixviii.  11.) 


Ps.  XLIX. 

The  subject  of  this  didactic  psalm  is  substantially  the  same  as  tliat 
of  Ps.  xxxix.,  Ixxiii.,  and  in  fact  of  the  whole  Book  of  Job.  It  is  de- 
signed to  meet  the  doubts  which  arise  in  the  mind  on  the  contempla  ] 
tion  of  the  manner  in  whicli  good  and  evil  are  distributed  in  the' 
world ;  the  wicked  often  enjoying  prosperity,  and  the  righteous  su  i 
fering  adversity.    In  this  psalm,  spiritual  good,  internal  peace,  a  sense 


i 


PSALMS.  333 


of  the  friendship  of  God,  and  confidence  in  his  protection,  are  set 
forth  as  more  than  a  balance  for  all  the  advantages  of  prosperous  wick- 
edness. 

It  is  observable  that  wealth  alone  is  mentioned  as  the  evidence  of 
the  prosperity  of  the  wicked.  It  is  not  improbable,  therefore,  that  the 
poet  was  one  of  many  who  were  suffering  under  the  oppression  and 
extortion  of  rich  and  powerful  enemies  ;  possibly  foreign  enemies, 
enemies  of  the  Jewish  nation. 

I.  Hear  this,  &c.  The  poet  begins  with  the  solemn  dignity  of  a 
prophet  sunnnoning  the  whole  world  to  listen  to  a  lesson  of  religious 
wisdom  which  concerns  every  class  of  men. 

4.  —  incline  mine  ear.  This  may  niean  that  the  poet  would  give 
close  attention  to  what  he  was  about  to  sing  upon  the  harp;  or  that 
he  would  hsten  in  order  to  receive  what  should  be  suggested  to  his 
soul,  as  other  poets  are  said  to  listen  to  the  Muse. 

9.  — the  redemption  of  his  life;  i.e.,  from  death.  I  have  reversed 
tlie  order  of  the  eighth  and  ninth  verses  for  the  sake  of  clearness. 

II.  —  men  celebrate,  &c. ;  more  literally,  Men  call  upon  their  names,  &c. 

12.  —  man,  who  is  in  honor,  &c. ;  i.e.,  possessed  of  dignity,  wealth, 
&c. 

13.  —  the  way,  &c. ;  i.e.,  of  thinking  and  acting.     (See  ver.  11.) 

14.  Like  sheep;  i.e.,  huddled  together  into  the  lower  world,  as 
sheep  into  a  fold.  —  Death  shall  feed  upon  them;  i.e.,  consume  them; 
or  Death  shall  feed  them;  i.e.,  be  their  shepherd,  rule  them.     The  term 

nSJI  admits  of  either  rendering.     — trample  upon  them;   i.e.,  on  the 

graves  of  those  whom  they  feared  when  alive. 

15.  —  will  redeem  mi/  life  from  the  underworld,  &c.  This  language  is 
in  itself  ambiguous ;  it  being  doubtful  whether  the  meaning  is,  that 
God  would  lengthen  out  the  life  of  the  writer,  and  not  suffer  him  to 
go  down  to  a  premature  grave,  while  his  insidious  adversaries  were  cut 
off,  like  slaughtered  beasts ;  or  whether  the  meaning  is,  that  God 
would  restore  him  to  life  after  he  was  dead  and  buried.  Similar  lan- 
guage is  foimd  in  Hosea  xiii.  14,  — 

"  I  will  ransom  them  from  the  power  of  the  grave  ; 
I  will  redeem  them  from  death  ; 
0  death  I  where  is  thy  plague  ? 
0  grave !  where  is  thy  destruction  ? 
Kepentance  is  hidden  from  mine  eyes." 

In  this  passage  from  Hosea,  the  meaning  is,  that  God  was  willing  to 
save  the  nation  of  Israel  from  temporal  destruction.  So  in  Ps.  Ixxxix. 
48,  we  read,  — 

"  What  man  liveth,  and  seeth  not  death  ? 

Who  can  deliver  himself  from  the  underworld?  " 

In  these  lines,  too,  the  meaning  is,  that  no  one  can  help  dying  and 
going  down  to  the  grave.  These  passages  seem  to  favor  the  opinion, 
that  by  God's  redeeming  the  poet's  life  from  the  underworld  is  meant, 
that  God  would  not  permit  him  to  go  down  into  it  prematurely,  and 
not  that  he  would  raise  him  from  the  dead.  It  appears,  too,  from  ver. 
6,  that  he  was  in  danger  from  insidious  foes  ;  so  that  the  thought  is 
agreeable  to  the  connection,  that  God  would  not  suffer  these  foes  to 
bring  him  to  a  premature  grave.     Hengstenberg  says,  "  According 


334  NOTES. 


to  the  connection  and  the  contrast,  the  redemption  of  the  soul  of  tlie 
righteous  from  Sheol  can  mean  nothing  but  deliverance  from  imme- 
diate danger.'' 

On  tlie  other  h^nd,  the  course  of  remark  which  the  poet  pursues 
might  lead  us,  from  our  Christian  i^oint  of  view,  to  the  idea  of  immor- 
tal I'elicity,  as  the  great  distinction  between  the  good  and  the  bad. 
The  poet  himself  says,  in  ver.  10,  that  the  wise  die  some  time  or 
other,  as  well  as  the  foolish.  But  we  must  remember,  that  thoughts 
which  are  familiar  to  us  might  not  be  in  the  mind  of  a  Hebrew  writer 
of  that  age.  In  the  Book  of  Job,  of  Ecclesiastes,  of  Proverbs,  and 
other  books  of  the  Old  Testament,  we  might  expect  the  doctrine  of 
a  blissful  immortality  to  be  brought  in,  to  account  for  the  sutferings 
of  the  righteous.  But  we  do  not  tind  it.  ( See  the  Introductions  to  Job, 
Ecclesiastes,  and  Proverbs.)  If  the  doctrine  were  known  to  the 
writers  of  the  Psalms,  we  might  expect  it  to  be  stated  more  distinctly, 
and  to  occupy  an  important  place  in  tlie  minds  of  the  Avriters.  On  tlie 
whole,  therefore,  it  seems  most  probable  tliat  faith  in  a  happy  immor- 
tality is  not  what  is  expressed  by  the  writer  in  this  verse,  but  only 
confidence  of  deliverance  from  the  danger  of  death.  Inward,  spiritual 
good,  the  friendship  of  God,  and  trust  in  him  at  all  times,  appear  to 
have  constituted,  in  the  mind  of  the  poet,  the  distinction  between  the 
righteous  and  the  wicked,  however  improbable  it  may  seem  at  first 
view  to  a  Ciu'istian  that  those  who  had  attained  such  elevated  religious 
sentiments  in  other  respects  should  be  destitute  of  faith  in  a  desirable 
immortality  of  tlie  human  soul.  (See  the  note  on  vi.  5.  See  also  a 
good  discussion  of  the  subject  in  Hengstenberg  on  the  Psalms,  vol.  iii. 
pp.  Ixxxi.-lxxxix.,  English  translation.)  — take  me  under  his  care. 
For  a  similar  use  of  npp>  see  Ixxiii.  24;  Deut.  iv.  20. 

17.  —  carry  nothing  away.  — 

"  Linquenda  tellus,  et  domus,  et  plaoens 
Uxor  ;  neque  harum,  qua.s  colis,  arborum 
Te,  praeter  in  visas  cupressos, 
UUa  brevem  doininuiu  sequetur."  Hor.Cann.ii.il. 


Ps.  L. 

The  sublime  theophany  with  which  this  psalm  is  introduced  (ver. 
1-6)  is  to  be  regarded  as  a  poetical  representation,  the  meaning  of 
which  is,  that  the  sentiments,  promises,  and  denunciations  which  fol- 
low have  the  sanction  of  Divine  authority.  The  mode  of  representa- 
tion is  designed  to  arrest  the  attention  of  the  reader. 

1.  — calUih  the  earth;  i.e.,  summons  the  inhabitants  of  the  whole 
earth  as  witnesses. 

2.  — perfection  of  beauty.  See  xlviii.  2;  Lam.  ii.  15.  — shineth  forth  ; 
i.e.,  appears  in  splendor. 

3.  —  will  not  he  silent;  i.e.,  his  approach  is  manifested  by  thunder. 
(Comp.  Exod.  xix.) 

4.  — the  heavens,  —  the  earth;  i.e.,  calls  the  inhabitants  of  them  to 
be,  as  it  were,  witnesses  of  proceedings  in  court. 

5.  —  my  yodly  ones,  &c. ;  they  who  proless  to  be  my  godly  ones,  and 
have  bound  themselves  to  worship  and  serve  me  by  a  covenant  confirmed 


PSALMS.  335 

by  tlie  blood  of  sacrifices,  wishing  that  they  miglit  be  dealt  with  like 
tlie  victims,  if  they  did  not  fulfil  tlieir  engagements. 

11.  — before  me;  i.e.,  I  know  them,  as  in  the  preceding  line,  and 
consequently  have  them  ready  at  my  service. 

20.  Jliou  sittest ;  i.e.,  in  company  with  others,  in  pubhc  places. 
—  ihhie  own  mother's  son.  Polygamy  being  allo-wed  among  tlie  He- 
brews, tliey  who  were  born  of  tlie  same  motlier  were  in  a  more  in- 
timate relation  to  each  otlier  than  tliey  who  had  only  the  same  lather. 

21.  — I  kept  silence;  i.e.,  did  not  make  known  my  displeasure  by 
the  infliction  of  punishment.  — set  it  in  order;  i.e.,  the  sin  which 
God  reproves. 

Ps.  LI. 

The  inscription  assigns  the  occasion  on  which  this  psalm  was  com- 
posed ;  namely,  the  sin  of  David  in  relation  to  Bathsheba  and  Uriah. 
There  would  be  no  good  reason  for  questioning  the  correctness  of  this 
inscription,  were  it  not  for  the  last  two  verses,  which  seem  to  imply  a 
later  age  than  that  of  David.  Hence  it  becomes  necessary  to  question 
the  correctness  of  the  inscription,  or  the  genuineness  of  the  last  two 
verses.  As  these  verses  do  not  seem  to  have  any  connection  with 
the  general  subject  of  the  psalm,  perhaps  the  latter  alternative  is  pref- 
erable. 

3.  — ever  before  me,  i.e.,  my  guilt  haunts  me  night  and  day,  re- 
proaching me  with  ingratitude  to  God. 

4.  Against  thee,  thee  onltj.  The  writer,  if  David,  had  deeply  injured 
his  fellow-man.  But  he  felt  his  guilt  most  deeply  in  relation  to  God, 
to  whom,  as  being  king,  he  was  alone  accountable.  He  had  been 
guilty  of  ingratitude  to  his  infinite  benefactor,  who  had  raised  him 
from  obscm'ity  to  a  throne;  so  that  his  feeling  of  ill-desert  in  relation 
to  man  was,  as  it  were,  swallowed  up  by  his  sense  of  guilt  in  relation  to 
God.  In  the  hyperbolical  language  of  strong  emotion,  he  therefore 
says,  "  Against  thee,  thee  only,  have  I  sinned." 

5.  Behold!  I  teas  horn  in  iniquittj,  &c.  It  has  been  doubted  whether 
the  iniquity  mentioned  in  this  verse  was  that  of  the  writer,  or  of  the 
writer's  mother.  Eminent  critics  are  divided  in  opinion  on  the  subject. 
In  the  Book  of  Job  we  read,  — 

"  Man,  that  is  born  of  woman. 
Is  of  few  days  and  full  of  trouble." 

"  What  is  man,  that  he  should  be  clean, 
And  he  that  is  born  of  woman,  that  he  should  be  innocent  ?  " 

But,  in  these  passages  of  Job,  the  being  born  of  woman  is  mentioned 
by  way  of  lightening  human  guilt,  and  showing  that  man  was  more 
worthy  of  Divine  compassion  on  that  account.  But  in  this  psalm  the 
writer  seems  deeply  humbled  with  a  sense  of  his  actual  guilt,  and 
ready  to  exaggerate  rather  than  to  lessen  it.  It  seems  better  suited  to 
this  state  of  teeling,  that  the  poet  should  be  speaking  of  his  own  per- 
sonal iniquity,  rather  than  that  he  should  be  exaggerating  his  low 
condition  by  representing  that  he  was  born  of  sinful  parents.  This 
consideration  would  alleviate  instead  of  inci'*^lsing  Ids  guilt.    It  ap 


336  NOTES. 

pears  to  me,  tlierefore,  rather  more  probable  that  to  be  born  in  iniquity, 
and  conceived  in  sin,  means  to  be  born  a  sinner,  but  not  in  a  strict 
metaphysical  sense.  Tlie  writer  is  a  poet,  using  tlie  hyperbolical  lan- 
guage of  strong  emotion.  Under  a  deep  sense  of  guilt,  he  expresses 
the  thought,  that  he  had  not  only  been  a  great  sinner  on  particular  oc- 
casions, but  an  habitual  sinner ;  that  he  had  sinned  against  God  a  long 
time,  even  from  his  youth,  so  that  he  might  say  that  he  v^as,  as  it 
were,  born  in  iniquity  and  conceived  in  sin.  (Comp.  xxii.  9,  10, 
Iviii.  3;  Isa.  xlviii.  b;  Job  xxxi.  18.)  So  when  we  hear  it  said  that 
one  is  born  a  poet,  an  orator,  a  mathematician,  &c.,  we  do  not  think  of 
understanding  the  language  to  the  letter. 

6.  —  loisdom ;  i.e.,  "moral  strength,  moral  and  religious  principle. 

10.  —  steadfast  mind ;  i.e.,  moral  strength,  fixed  purposes  in  that 
which  is  good. 

12.  —  a  willing  spirit.  It  seems  to  be  doubtful  whether  this  phrase 
denotes  the  Divine  spirit  freely  bestowed,  or  the  willing,  ready,  free 
spirit  of  David,  when  he  should  obtain  forgiveness  of  sin,  and  relief 
fi'om  fear,  anxiety,  &c.  I  prefer  the  latter,  as  the  term  "  willing  "  is 
nowhere  else  ascribed  to  the  spirit  of  God,  and  as  there  is  no  pronoun 
or  article  prefixed  to  refer  the  term  to  God.  So  in  ver.  10  he  had 
asked  for  a  steadfast  spirit.     (Comp.  Exod.  xxxv.  5.) 

13.  — thy  ways;  i.e.,  the  ways  wliich  thou  approvest;  thy  pre- 
cepts. 

Ps.  LIL 

1.  Why  gloriest,  &c. ;  i.e.,  why  do  you  anticipate  success  in  your 
evil  designs  against  me,  from  whom  the  favor  of  God  is  never  with- 
drawn 1 

8.  —  like  a  green  olive-tree,  &c. ;  i.e.,  I  shall  flourish  and  prosper,  and 
be  under  God's  special  protection,  Uke  an  oUve-tree  planted  in  the 
courts  of  God's  house. 

Ps.  LIII. 
See  the  notes  on  Ps.  xiv. 

Ps.  LV. 

The  occasion  of  this  psalm  is  not  indicated  with  any  degree  of 
certainty.     It  is  most  connnonly  referred  to  tlie  rebehion  of  Absalom. 

10.  —  these  ;  i.e.,  violence  and  strife. 

15.  —  alive.     Comp.  Numb.  xvi.  33. 

19.  —  no  changes ;  i.e.,  because  they  have  uniform  success,  they 
persist  in  their  designs,  without  fear  of  God. 


Ps.  LVI. 

The  dumb  dove,  &,c.     This  appellation  was  probably  given  to  the 
Hebrew  nation,  while  exiled  in  a  foreign  land ;  and  may  have  been 


PSALMS.  337 

the  title  to  a  song.  (Comp.  Ixxiv.  10,  and  tlie  paraphrase  of  the  Septu- 
agint.)  Some  critics,  not  thinking  the  Jewisli  inscription  of  this  psahn 
Avell  suited  to  its  contents,  have  supposed  that  it  was  composed  by  some 
exile  in  Babylon. 

4.  — his  word;  i.e.,  his  promise. 

8.  — 7)11/  uxinderiurjs ;  i.e.,  in  order  to  escape  m}'  pursuers.  (See 
ver.  1.)  —  into  thi/  bottle.  As  this  figure  is  rather  harsh,  in  itself  consid- 
ered, some  suppose  that  there  is  an  allusion  to  a  custom,  similar  to  that 
which  prevailed  among  the  Romans,  of  collecting  tears  occasioned 
by  the  loss  of  a  deceased  person  into  a  glass  vial,  which  was  deposited 
in  the  sepulchre  of  the  dead.  (See  Adam's  Antiquities,  p.  483.)  J)e 
Wette  refers  to  the  traveller  Morier,  as  showing  that  traces  of  this 
custom  exist  among  the  Persians.  —  in  tht/  book;  i.e.,  as  it  were,  in  a 
register,  for  remembrance. 

Ps.  LVIL 

—  to  the  tune  of  "Do  not  destroy; "  i.e.,  of  some  psalm  which  began 
with  those  words.  There  is  much  reason  to  doubt  whether  the  Jew- 
ish inscription,  assigning  the  occasion  of  this  psalm,  be  correct. 

4.  —  whose  teeth ;  an  expression  suggested  by  the  term  lions,  to 
which  ferocious  men  are  compared  in  the  former  part  of  the  verse. 

5.  —  above  the  heavens,  &c. ;  namely,  by  displaying  thy  goodness  in 
relieving  me  from  my  distress. 

6.  — My  soul  is  boiced  down;  i.e.,  I  despair  of  escaping  the  plots 
and  snares  of  my  enemies ;  or,  perhaps,  in  a  physical  sense,  "  1  am 
brought  low  "  by  their  artifices. 

7.  — is  strengthened ;  i.e.,  has  gained  courage,  firmness,  confidence, 
in  contradistinction  to  a  desponding,  trembhng  heart.     (See  cxii.  7.) 

8.  — my  soul;  literally,  viy  glory;  i.e.,  my  dearest,  most  glorious 
part ;  like  eiibv  ^ilov  T/rop  in  Homer.  Other  instances  of  a  similar  use 
of  the  word  are  in  vii.  5,  xvi.  9;  Gen.  xlix.  6.  — wake  with  the  early 
dawn  ;  otherwise,  wake  the  early  dawn. 


Ps.  LVIII. 

If  the  Jewish  inscription  of  this  psalm  be  correct,  it  may  be  referred 
to  the  times  of  Saul.  But  the  contents  of  it  favor  the  opinion  of  sev- 
eral critics,  that  it  is  the  production  of  some  unknown  author  in  private 
life. 

1.  —  mighty  ones.    Disregarding  the  Hebrew  points,  I  read  t>X  or 

2.  —  weigh  out;  i.e.,  from  what  should  be  scales  of  justice  ye  weigh 
out  violence  instead  of  equity. 

3.  —  The  ivicked,  —  The  liars.  The  connection  seems  to  show  that 
the  writer  is  speaking  of  particular  persons;  namely,  of  corrupt 
judges  and  magistrates,  and  not  of  the  wicked  and  liars  in  general. 

5.  —  the  voice  of  the  charmer.     See  the  note  on  Eccl.  x.  11. 
8.  —  the  snail,  which  melteth  away,  &c.     Allusion  is  here  made  to  the 

15 


338  NOTES. 


slimy  track  winch  the  snail  leaves  behind,  and  which  the  writer  re- 
garded as  consuming  its  life. 

9.  —  fpel  the  heat  of  the  thorns.  This  proverb  seems  to  be  borrowed 
from  the  fires  wliich  in  the  East  used  to  be  lighted  in  the  open  air  for 
culinary  purposes.  Tlie  fuel  would  sometimes  be  blown  away  by  a 
sudden  gust  of  wind,  before  it  had  answered  its  purpose.  The  defeat 
of  the  plans  of  the  wicked,  before  they  were  executed,  would  thus  be 
represented. 

Ps.  LIX. 

6.  Lft  them  return  at  evening,  &c. ;  i.e.,  at  the  close  of  the  day,  which 
they  have  spent  in  vain  in  lying  in  wait  for  me,  let  them  return  from 
their  employment.  — howl  like  dogs;  i.e.,  which  in  the  East,  often 
having  no  owner,  go  about  the  city  howling  with  hunger  for  whatever 
may  be  cast  about  the  walls  of  a  city.     (See  A^er.  15.) 

7.  —  loho  —  icill  hear ;  i.e.,  God  will  not  hear,  nor  punish.  (Comp. 
X.  11.) 

11.  Slay  them  not,  &c. ;  i.e.,  put  not  an  end  to  them  by  sudden  de- 
struction, but  by  lingering  misery,  so  that  they  may  be  an  example  of 
infamy  which  may  not  be  forgotten. 

12,  This  seems  to  be  a  proverbial  expression,  denoting  that  all  their 
words  were  sinful. 


Ps.  LX. 

—  Shushan-Edidh.  This  term  seems  to  denote  a  musical  instru- 
ment; but  why  it  received  its  peculiar  appellation,  "  lily  of  testimony," 
is  a  ditficult  question.  The  instrument  may  have  been  of  the  form  of 
a  lily,  and  called  lily  of  testimony  from  its  consecration  to  the  testi- 
mony, or  revelation,  of  God.  —  Joab  returned,  &c.  See  1  Chron. 
xviii.  13.  Dr.  Geddes  remarks  on  the  Jewish  title  to  this  psalm : 
"Whoever  imdertakes  to  reconcile  the  title  of  this  psalm  to  any  p&rt 
of  David's  history  will  find  it  a  hard  attempt.  It  is,  indeed,  by  some 
[such  as  Venema,  Dathe,  and  Houbigant]  supposed  to  have  been 
written  by  David,  not  during  his  war  with  the  Syrians,  but  in  the  be- 
ginning of  his  reign.  But  this  hypothesis  to  me  appears  at  least 
equally  unfounded.  David  was  successful  in  all  his  wars,  and  never 
could  say  what  is  here  put  in  his  mouth.  But  wlien,  then,  was  the 
psalm  most  probably  composed  1  Plainly,  after  some  great  disaster 
had  befallen  the  hosts  of  Judah  ;  and  I  can  find  no  })eriod  so  proper  as 
at  the  commencement  of  the  reign  of  Hezekiah.  See  his  speech  to 
the  priests  and  Levites,  2  Chron.  xxix.  5."  Others  refer  the  psalm 
to  the  time  of  the  Maccabees. 

3.  — the  trine  of  reeling:  a  common  image  in  the  Scriptures  to  de- 
note the  reception  of  punishment  from  God,  which  causes  him  on 
whom  it  is  inflicted  to  reel  like  a  drunkard. 

6.  God  promiseih,  &G.  "  This  is  a  beautiful  transition.  The  psalm- 
ist is  already  certain  that  his  prayer  has  been  henrd ;  and,  instead 
of  continuing  his  plaintive   expostulations,  breaks  forth  into  joyfuJ 


PSALMS.  h^^ 

exultation,  in  the  hope  that  he  shall  not  only  be  rescued  from  his  pres- 
'Mit  enemies,  but  shall  also  recover  the  ancient  territories  that  had  been 
wrested  from  the  house  of  David,  both  witliin  and  without  the  hmits 
of  Israel."  —  Geddes.  — measure  out;  i.e.,  as  a  conquered  land,  for 
distribution  among  his  tbllowers. 

7.  —  7)iy  helmet ;  the  chief  defence  of  me  and  my  kingdom.  —  my 
sceptre;  i.e.,  the  seat  of  my  government,  the  sceptre  being  the  badge 
of  government. 

y.  Muab  shall  be  mij  icash-howl ;  i.e.,  shall  be  in  the  most  abject  sub- 
jection, and  used  for  the  meanest  services.  —  cast  my  shoe.  It  was 
considered  the  lowest  menial  office  of  a  servant  to  bear  the  shoes  of 
his  master,  when  he  had  taken  them  off.     (Comp.  Matt.  iii.  11.) 


Ps.  LXI. 

This  psalm  is  usually  referred  to  the  time  of  the  rebellion  of 
Absalom.  But  it  is  doubtful  whether  the  psalm  was  composed  by 
David. 

2.  —  the  rock  that  is  high  above  me;  i.e.,  grant  me  safety  and  deliver- 
ance, greater  than  I  can  attain  by  ray  own  strength. 

6.  —  xind  give  me  the  inheritance,  &c. ;  i.e.,  a  residence  in,  or  do- 
minion over,  tlie  holy  land,  the  land  of  Israel. 

7.  — before  God;  i.e.,  under  God's  protection;  as  it  were,  under 
his  eye. 

Ps.  LXII. 

If  this  psalm  be  a  composition  of  David,  it  may  most  probably  be 
referred  to  the  time  of  Saul's  persecution. 

3.  —  Like  a  bending  wall,  &c. ;  i.e.,  with  rude  violence,  and  with 
confidence  of  overtlirowing  one  in  so  dangerous  a  condition. 

9.  —  are  vanity,  —  area  lie;  i.e.,  they  disappoint  expectation;  they 
cannot  afford  the  help  wliich  one  needs. 

10.  —  in  extortion ;  i.e.,  in  what  is  obtained  by  extortion ;  viz., 
wealth. 

11.  Once,  —  twice.  The  Hebrew  way  of  expressing  that  a  thing  is 
done  repeatedly.  The  design  is  to  impart  solemnity  and  importance 
to  the  truth  declared  in  the  next  line. 

12.  —  belongeth  mercy ;  i.e.,  not  only  power,  as  in  the  preceding  hne, 
but  mercy  or  goodness  in  delivering  and  blessing  those  who  trust  in 
thee,  and  in  punisliing  their  wicked  enemies. 


Ps.  LXIII. 

2.  Thus,  &c. ;  i.e.,  with  such  earnest  desire.    —  thy  power  and  thy 
glory ;  i.e.,  the  symbols  of  them. 

10.  —  a  portion  for  jackals ;  i.e.,  because  they  shall  have  no  burial. 

11.  — swear  by  him;  because  it  is  implied  that  they  who  swear  b/ 
the  true  God  reverence  and  worship  him. 


340  NOTES. 


Ps.  LXIV. 


4.  —  without  fear ;  i.e.,  of  God,  or  of  punishment. 

5.  —  will  see  them ;  i.e.,  the  snares,  and  so  escape  them. 

7.  —  wi/l  shoot,  &c. ;  i.e.,  in  the  midst  of  their  secret  plans  which  iio 
man  can  detect,  God  shall  discover,  disappoint,  and  destroy  them. 

8.  — Jiee  away ;  i.e.,  in  horror  of  their  exemplary  punishment. 


Ps.  LXY. 

This  psalm  contains  nothing  from  which  we  can  infer,  with  the  least 
confidence,  the  author,  the  occasion,  or  the  time  of  the  composition.  It 
is  well  suited  for  public  worship  on  any  occasion. 

8.  — awed  by  thy  signs;  i.e.,  the  operations  of  God,  which  most 
clearly  manifest  his  agency ;  such  as  are  enumerated  in  the  following 
verses.  —  outyoimjs  of  the  morning,  &,c. ;  i.e.,  the  east  and  tlie  west,  the 
places  whence  the  morning  and  evening  go  forth.  The  inexactness  in 
ascribing  going  forth  to  the  evening  arises  trom  connecting  morning 
and  evening  together. 

9.  —  IVie  river  of  God,  &c. ;  i.e.,  the  source  whence  God  supplies 
the  rain. 

11.  Thou  croionest;  i.e.,  makest  it  rich  and  beautiful.  —  drop  fruit' 
fulness;  i.e.,  wherever  thou  goest,  blessings  simng  up. 


Ps.  LXVI. 

This  psalm  was  evidently  written  after  some  great  national  deliv- 
erance. But  whether  it  relates  to  tlie  time  after  David's  peaceable 
establishment  on  the  throne,  or  to  the  time  after  the  destruction  of 
Sennacherib's  army,  or  to  the  time  after  the  return  from  the  captivity 
at  Babylon,  it  is  difficult  to  decide. 

3.  —  are  s(t}))>liants  to  thee;  i.e.,  to  thy  chosen  people,  of  whom  thou 
art  the  supreme  king.     (Comp.  xviii.  44.) 

11.  —  a  snare;  i.e.,  into  danger  or  distress. 

12.  —  to  ride  upon  our  heads.  Tiiis  image  seems  to  be  borrowed 
from  a  man  riding  at  full  speed  upon  a  horse,  who  is  supi^osed  to  lean 
forward  over  the  liead  of  the  horse. 

17.  —  And  praise  is  now,  &c. ;  i.e.,  on  accomit  of  the  deliverance 
which  I  have  experienced. 


Ps.  LXVIII. 

From  the  contents  of  this  psalm,  it  seems  probable  that  it  was  com- 
posed on  the  occasion  of  the  return  of  the  ark  of  the  covenant  from  some 
victorious  war,  and  its  reconveyance  to  iSIount  Zion.  (See  xlvii.  5, 
and  the  note.)  Dr.  Geddes  thinks  that  it  may  have  been  composed 
"  after  David's  signal  and  repeated  victories  over  the  combined  forces 


PSALMS.  341 

of  the  EJornites,  Ammonites,  and  Syrians,  when  tlie  ark  was  brought 
back  in  triumph  to  Jerusalem."  (See  2  Sam.  viii.-xii.)  I  cannot, 
with  I)e  Wette,  see  any  decisive  traces  of  a  later  period.  Il  has 
been  suggested  that  it  may  have  been  occasioned  by  one  of  the  con- 
tests Avith  nations  east  of  the  Jordan,  in  the  time  of  Jehoiakim,  men- 
tioned 2  Kings  xxiv.  2. 

2.  —  the  luicked.  By  this  term  are  probably  here  denoted  the  idol- 
atrous enemies  of  the  Israelites,  who  were,  in  general,  worshippers  of 
the  true  God. 

4.  —  Prepare  the  ivaij,  &c.  See  Isa.  xl.  3,  and  the  note.  —  ridelh 
through  the  desert.     See  xvii.  10,  and  the  note. 

8.  —  This  Sinai,  &c.  The  pronoun  is  used  for  emphasis,  as  if  the 
poet  pointed  to  Sinai  with  his  hand. 

9.  —  a  iilentifat  rain.  Tliis  probably  refers  to  ti;e  miraculous  supply 
of  manna.     —  ivearied  inheritance  ;  i.e.,  the  people  of  Israel. 

11.  —  the  song  of  victory  (comp.  Hab.  iii.  y) ;  i.e.,  occasion  for  it  by 
giving  victory.  If  it  be  objected,  that  it  is  incongruous  that  tidings 
should  be  brought  to  the  cimquering  host,  the  answer  is  that  the  female 
minstrels  celebrated  t'le  tidings  of  victory  in  song.  In  reference  to  the 
rendering  of  the  common  version,  it  seems  to  me  improbable,  that 
there  should  be  a  mighty  host,  ^"'2,  of  female  messengers.     (Comp. 

Exod.  XV.  20;  1  Sam.  xviii.  6.) 

13.  —  repose  yourselves  in  the  stalls,  &c.  Tlie  meaning  of  this  diffi- 
cult verse,  M'hich  seems  as  probable  as  any,  is,  that  those  who  had 
been  engaged  in  war  might  now,  on  their  return,  enjoy  peaceful  repose 
amid  their  flocks  and  herds,  having  enriched  themselves  with  spoils 
of  gold  and  silver.     (Comp.  Judg.  v.  16;  Gen.  xlix.  15.) 

14.  —  like  Salmon  ;  i.e.,  when  this  mountain  was  covered  with  snow. 

16.  Why  frown  ye,  &c. ;  i.e.,  through  envy  on  account  of  the  peculiar 
honor  conferred  upon  Zion. 

17.  21ie  chariots  of  God,  &c.  A  figurative  description  of  the  ma- 
jesty of  God,  and  his  power  to  deliver  his  people.  —  m  the  sanctuary. 
The  sanctuary  is  liere  regarded  as  a  second  Sinai. 

18.  — on  high;  i.e.,  upon  Mount  Zion.  Comp.  Ps.  xxiv.  in  ref- 
erence to  the  conveyance  of  the  ark  of  the  covenant  to  Mount  Zion 
after  a  victory  obtained  by  the  Israelites.  —  received  gifts,  &c. ;  i.e., 
presents  from  conquered  enemies,  who  were  made  to  pay  tribute. 
(Comp.  2  Sam.  viii.  6.)  — even  among  the  rebellious;  i.e.,  among  the 
Israelites,  who  had  often  proved  rebellious.  (Comp.  Numb.  xxxv.  34.) 
Otherwise,  Thoti  hast  received  gifts  among  men,  even  the  rebellious,  that 
thou  mayst  dwell,  viz.  in  heaven,  as  Lord  God.  Otherwise,  and  the 
rebellious  shall  dwell  with  thee,  0  Lord  God  ! 

22.  /  ivill  bring  them  bach;  i.e.,  the  enemies,  as  the  connection  shows. 
(Comp.  Amos  ix.  1,  2,  &c.) 

26.  — from  the  fountain,  &c. ;  i.e.,  who  originate  from  him. 

28.  — Show  forth  thy  might;  i.e.,  by  continuing  and  strengthening 
the  power  of  Israel. 

30.  —  wild  beast  of  the  reeds.  This,  at  first  view,  may  seem  most 
naturally  to  refer  to  the  crocodile  or  the  riverdiorse  as  the  emblem 
of  Egypt.  But,  as  the  Egyptians  were  not  at  war  with  the  Israelites 
when  the  psalm  was  probably  written,  and  as  Egypt  is  mentioned  in 


342  NOTES. 

the  next  verse  as  about  to  be  a  worshipper  of  Jehovah,  Lowth  and 
Dihers  have  supposed  the  lion  to  be  referred  to,  as  the  emblem  of  Syria. 
—  bii/Js  with  the  calves,  &c. ;  i.e.,  powerful  nations  and  those  of  inferior 
strength  ;  or  bulls  may  denote  commanders,  and  calves  common  sol- 
diers.    —  //Kisses  of  silver,  &c. ;  i.e.,  as  a  tribute. 

31.  — outst/'ttched  ha/ids ;  i.e.,  either  in  supplication,  or  in  bringing 
presents  to  the  temple. 

33.  —  a/icient  heaven,  &c. ;  i.e.,  which  lie  built  and  inhabited  of  old. 
(Corap.  xviii.  10.) 

34.  —  Whose  viajesty,  &c.  ;  i.e.,  who  manifests  himself  as  the 
mighty  ruler  of  Israel,  and  who  thunders  in  the  clouds. 

35.  — from  thy  sanctuary.     Comp.  xx,  2. 

Ps.  LXIX. 

From  ver.  33-36,  it  seems  highly  probable  that  this  psalm  was 
written  during  tlie  captivity  at  Babylon.  I'roni  ver.  6  it  may  be  in- 
ferred that  the  autlior  was  a  prophet,  or  some  person  of  great  distinc- 
tion. Some  suppose  that  tlie  whole  Jewish  nation  is  represented  by 
the  writer  as  an  individual.  It  appears  to  me,  that  his  language  v/ould 
liave  been  different,  had  this  been  his  design. 

4.  —  /  must  resto/'e  what  I  took  not  away.  This  seems  to  be  a  pro- 
verbial expression  denoting  the  infliction  of  a  penalty,  or  extortion  of 
property,  in  relation  to  the  innocent. 

6.  —  thou  k/iowest  my  offe/ices,  &c. ;  i.e.,  that  I  am  not  an  offender. 
This  verse  is  not  a  confession  of  sin,  but  a  protestation  of  innocence. 
The  writer  maintains  that  he  is  a  sufferer,  not  for  his  sins,  but  for  his 
piety.     (See  ver.  7,  &c.) 

6.  —  through  me,  &c. ;  i.e.,  when  I,  thy  pious  worshipper,  am  seen 
to  be  a  prey  to  my  enemies. 

8.  —  a  st/ringer,  &,c. ;  i.e.,  on  account  of  being  changed  in  appear- 
ance through  grief  and  suffering. 

9.  — coiisni/ielh  //le ;  i.e.,  proves  my  destruction. 

12.  —  sit  in  the  gate.  It  is  well  known  that  the  gates  of  cities  in  the 
East  were  places  of  ])ublic  resort  for  business,  conversation,  &c.  (See 
Jahn's  Archseol.,  §  180.) 

21.  — gall.  Tiie  meaning  of  the  original  term,  ".L'bi"^,  is  altgether 
uncertain.  From  the  common  meaning  of  the  terra,  as  denoting  the 
head,  Gesenius  conjectures  that  it  was  the  po{)py,  referring  to  papa- 
veris  capita  in  Livy.     Otiiers  su])pose  it  was  the  hemlock. 

22.  May.  their  table,  &c. ;  i.e.,  that  in  which  they  find  their  enjoy- 
ment. 

26.  —  talk  of  the  pain,  &c. ;  in  derision. 
31.  bullock;  i.e.,  oflered  in  sacrifice. 

Ps.  LXXI. 

7.  —  a  wonder  to  r/iany ;  i.e.,  on  account  of  my  extraordinary  calam- 
ities. 

_  20.  —  bring  us  back  f/vm  the  depths  of  the  earth;  i.e.,  from  \he  extreme 
miseries  in  which  we  are  involved. 


PSALMS.  Mii 


Ps.  LXXII. 

On  account  of  the  power  and  greatness  ascribed  to  the  king  who  is 
the  subject  of  this  psahn,  some  have  supposed  that  tlie  ^Messiah  is  do- 
noted.  It  appears  to  nie,  that,  if  we  make  due  aUoAvance  for  tlio 
hyperboHcal  language  of  Hebrew  poetry,  and  that  wliich  was  and  is 
applied  to  raonarclis  in  the  East,  thie  psahn  contains  nothing  that  the 
j)oet  may  not  liave  said  in  reference  to  Solomon,  or  any  otlier  Jewi;sli 
king.  (See  note  on  ver.  8.  Comp.  what  is  promised  to  David  in  Ts. 
Ixxxix.)  The  contents  of  the  psalm  agree  very  well  with  the  Jewisli 
conceptions  of  the  Messiah.  But  there  seems  to  be  no  evidence  that 
the  writer  had  him  in  view.  If  this  had  been  the  case,  would  he  not, 
like  the  pr(3phets  wlien  they  speak  of  the  Messiali,  have  introduced 
him  in  the  beginning  of  the  psalm  as  one  who  was  to  be  raised  up  by  tiie 
'Deity  at  some  future  time  ?  (Comp.  Isa.  ix.  xi. ;  Jer.  xxiii.  5,  6,  xxxiii. 
14,  15,  16.)  Would  ver.  1  have  been  what  it  is,  if  the  king  were 
already  living  and  reigning  1  The  most  prevalent  opinion  in  the  Chris- 
tian Church  has  been,  that  Solomon  is  the  immediate  subject  of  the 
psalm,  and  that  only  in  a  mystical  or  typical  sense  the  Messiah  is 
shadowed  forth.  Thus  the  caption  of  the  common  version  is,  "  David 
praying  for  Solomon  showeth  the  glorious  and  blessed  state  of  his 
kingdom  (as  typitying  Clirist's)  in  its  duration,  largeness,  and  gra- 
ciousness." 

1.  —  the  Mng,  —  the  son  of  a  king.  The  same  person  is  denoted  by 
both  expressions.  May  the  king,  who  is  also  tl.e  son  of  a  king,  <S:c. 
The  repetition  is  agreeable  to  the  nature  of  tl;e  Hebrew  parallelism. 

3.  —  the  monntains  shall  briny  forth  peace,  iLc  Here  the  mountains 
and  the  hills  of  Palestine,  i.e.,  the  whole  land,  are  said  to  bring  forth 
peace  like  the  natural  productions  of  the  earth  ;  i.e.,  abundantly. 

6.  —  mown  field.     See  the  note  on  Isa.  xxvi.  19. 

8.  — from  sea  to  sea;  i.e.,  from  the  jNIediterranean  to  the  farthest 
known  sea  on  the  east;  namely,  the  Indian  Ocean.  —  the  river ;  i.e., 
the  Euphrates.  The  meaning  of  the  verse  is,  that  the  dominion  of 
the  great  king  shall  be  unlimited.  Burder  quotes,  from  Mr.  Hugh 
Boyd's  account  of  his  embassy  to  Ceylon,  a  passage  which  shows  the 
adulation  which  is  paid  to  an  Eastern  monarch,  his  courtiers  addressing 
him  in  the  language,  "  that  the  head  of  the  king  of  kings  might  reach 
beyond  the  sun,"  "  that  he  might  live  a  thousand  years,"  &c.  He 
also  quotes  from  Davy's  Account  of  Ceylon  the  following  language,  as 
addressed  to  tlie  king :  "  Increase  of  age  to  our  sovereign  of  five  thou- 
sand years  !  Increase  of  age,  as  long  as  the  sun  and  moon  last !  In- 
crease of  age,  as  long  as  heaven  and  earth  exist !  " 

10.  —  Tarshish  in  Spain  is  probably  mentioned  as  the  most  distant 
place  in  the  west,  and  Sheba  in  Arabia  and  Seba  in  Ethiopia  as  tiie 
most  distant  places  in  the  east  and  south. 

16.  —  on  the  tops  of  the  mountains;  i.e.,  where  corn  might  be  least 
exj^ected  to  grow.  —  shake  like  Lebanon ;  be  tall  and  luxuriant,  waving 
with  the  wind,  like  trees  on  Mount  Lebanon. 

17.  —  By  him  shall  men  bless  themselves;  i.e.,  they  shall  say,  May 
God  make  us  as  happy  as  that  great  king !    "  In  thee  shall  Israel 


844  NOTES. 

"bless,  saying,  God  make  thee  as  E  hraim  and  as  Manasseh!"    (Gen. 
xlviii.  20.) 

18.  Ver.  18  and  19  do  not  belong  to  the  psalm,  but  were  probably 
added  by  the  collector  of  Ps.  xlii.-lxxii.,  as  a  doxology  at  the  end  of 
his  book.     Ver.  20  was  without  doubt  added  by  the  same  person. 

Ps.  LXXIII. 

The  subject  of  this  psalm  is  similar  to  that  of  Ps.  xlix.  It  may  also 
be  compared  with  Ps.  xvi.,  xvii.,  xxxvii.,  xxxix.,  and  the  whole  Book 
of  Job.  It  sets  forth  the  exercises  of  a  pious  mind  in  view  of  the  man- 
ner in  which  happiness  and  misery  are  distributed  in  this  world,  or  in 
view  of  the  prosperity  of  the  wicked,  when  compared  with  the  poet's 
own  suflerings.  Notwithstanding  all  the  ditficulties  which  the  subject 
presents  to  the  poet's  mind,  he  begms  with  confidence  in  God,  and 
ends  with  it.  Spiritual  good,  fellowship  with  God,  a  sense  of  his  favor, 
and  confidence  in  his  guidance  and  blessing,  are  to  him  more  than  a 
compensation  for  all  the  outward  prosperity  of  the  wicked,  which  is 
of  short  duration  and  ends  in  destruction.  There  is  the  same  doubt, 
whether  the  doctrine  of  immortality  be  contained  in  this  psalm,  as  in 
respect  to  Ps.  xlix.  It  may  be  here  observed,  that  this  psahn,  with  Ps. 
xvi.,  xvii.,  xlix.,  contains  the  strongest  intimations  of  the  doctrine 
of  immortality  which  can  be  traced  in  any  of  the  psalms.  If  it  be 
not  found  in  these  four,  it  is  found  in  none  of  them. 

This  psalm,  like  Ps.  xlix.,  may  have  been  composed  in  a  depressed 
state  of  the  Jewish  nation,  perhaps  daring  the  captivity,  when  the 
author,  with  other  pious  Israelites,  was  sutlering  oppression  from  the 
enemies  of  his  nation.  It  is  true,  that  there  was  an  Asaph,  the  con- 
temporary of  David.  (See  2  Chron.  xxix.  30.)  But  nothing  obliges 
us  to  consider  that  Asaph  as  the  author. 

1.  —  to  Israel.  This  term  seems  to  be  used  here  for  the  true  Israel, 
the  "pure  in  heart,"  mentioned  in  the  parallel  line.  (Comp.  Isa.  xlix. 
3;  Rom.  ix.  6.) 

2.  — gave  imy ;  i.e.,  I  began  to  doubt  respecting  the  goodness  and 
justice  of  God. 

6.  —  as  a  collar,  or  neck-ornfiraent.  A  lifted-up  or  stiff  neck  was 
with  the  Hebrews  a  sign  of  pride.  Hence  pride  is  said  to  encompass 
their  necks.     (See  Ixxv.  5.) 

9.  —  to  the  heavens.  A  strong  hyperbolical  expression  to  denote 
proud  speaking.     A  similar  one  is  found  in  the  parallel  line. 

10.  —  his  people  ;  i.e.,  the  people  of  God.  —  dri?ik  from  full  fount- 
ains; i.e.,  become  corrupted  by  the  evil  ways  of  the  prosperous 
wicked. 

15.  —  to  the  family  of  thy  children;  i.e.,  the  true  Israel,  the  devoted 
worshippers  of  God,  ver.  1. 

17.  —  the  sanctuaries  of  God;  i.e.,  the  holy  places  of  the  temple, 
where  he  sought  the  will  and  purposes  of  God,  and  learned  them'. 
Some  suppose  that  by  sanctuaries  of  God  are  denoted  the  sacred  re- 
cesses of  the  Divine  mind.     This  seems  to  me  very  admissible. 

20.  —  when  thou  awakest,  &e.  The  Hebrew  verb,  like  the  English, 
being  used  both  in  a  transitive  and  intransitive  sense,  there  is  here 


PSALMS.  3i5 

an  ambiguity.  The  meaning  may  be,  ivhen  thou  awaJcest  tlie  Avicked 
from  their  dream  of  nninterrupted  prosperity  and  enjoj-ment,  or,  in 
the  intransitive  sense,  ic/im  thou  aicakest  to  action  or  to  judgment;  as 
in  XXXV.  2'6.  —  vain  show ;  i.e.,  their  unsubstantial  greatness  and 
prosperity.  The  original  term  is  tlie  same  wliich  is  thus  translated  in 
xxxix.  6. 

21.  — pierced  in  my  reins;  i.e.,  pained  and  vexed,  as  in  the  parallel 
line,  with  the  prosperity  of  the  wicked. 

24.  —  receive  me  in  glory ;  i.e.,  receive  me  with  honor  under  his 
protection,  and  set  me  free  from  reproach,  danger,  and  distress. 
(Comp.  xlix.  15.)  Others  understand  it.  Thou  wilt  receive  me  into 
heaven  after  death.  But,  if  this  were  the  writer's  meaning,  it  is  re- 
markable that  it  is  not  expressed  more  distinctly,  and  that  the  same 
sentiment  is  not  expressed  oftener  and  more  prominently  in  other 
psalms.  It  is  also  to  be  observed,  tliat  temporal  ruin  seems  in  ver.  27 
and  other  parts  of  the  psalm  to  be  contrasted  Avith  the  blessedness  of 
the  righteous.  If  the  psalm  was  written  during  the  captivitj^,  or  in  the 
Maccabffian  age,  one  cannot  be  confident  that  the  writer  does  not  here 
allude  to  the  doctrine  of  the  soul's  immortality ;  stiU  less  can  he  be 
confident  that  he  does  make  such  an  allusion. 


Ps.  LXXIV. 

It  appears  from  the  contents  of  this  psalm,  that  it  could  not  have 
been  written  before  the  desolation  of  the  city  and  temple  of  Jerusalem 
by  the  Chaldseans ;  and  of  course  it  could  not  have  had  for  its  author 
Asaph,  the  contemporary  of  David.  Some  suppose  that  the  psalm 
refers  to  the  calamities  occasioned  by  Antiochus  Epiphanes,  as  re- 
corded in  1  Mace.  chap.  i.  So  Venema  and  Rosenmiiller.  This  seems 
the  most  appropriate  reference  on  many  accounts,  nor  do  any  consid- 
erations in  relation  to  the  completion  of  the  canon  of  Scripture  forbid 
it.  It  is  also  favored  by  ver.  9,  where  it  is  said,  "  There  is  no  prophet 
among  us."  But  Jeremiah  lived  after  the  destruction  hy  the  Chal- 
daeans.  On  the  other  hand,  if  ver.  6,  7  imply  that  the  temple  was 
destroyed  and  burned,  tliey  are  inconsistent  with  the  supposition  that 
the  invasion  of  Antioclius  is  referred*  to.  There  is  no  reason  to  be- 
lieve that  he  burned  or  destroyed  the  temple.  Rosonmiiller  thinks 
that  these  verses  only  imply  that  the  temple  was  injured  by  fire  and 
profaned. 

4.  —  Their  oivn  symbols,  &c. ;  i.e.,  the  symbols  of  their  own  reli- 
gion, in  place  of  the  "  signs  "  of  the  covenant  between  God  and  us ; 
namely,  the  sacrifices  and  other  religious  symbols.  (See"  1  Mace.  i. 
43-59;  Joseph.  Ant.  xii.  5,  4.) 

9.  —  our  signs.     See  the  note  on  ver.  4. 

11.  — from  thy  bosom.  "This  word,"  says  Roberts,  "does  not 
always,  in  Eastern  language,  mean  the  breast;  but  often  the  lap,  or 
that  part  of  the  body  where  the  long  robe  folds  round  the  loins.  Thus, 
in  the  folds  of  the  garment,  in  front  of  the  body,  the  Orientals  keep 
their  little  valuables  ;  and  there,  when  they  are  perfectly  at  ease,  they 
place  their  hands." 

10.  —  the  sea-monsters,  &,c. ;  i.e.,  Pharaoh  and  his  hosts. 

15* 


346  NOTES. 

14.  —  the  crocodile ;  tlie  well-known  emblem  of  Egypt. 

19.  —  wild  beast;  i.e.,  the  ferocious  enemy. 

20.  — tliy  covenant ;  i.e.,  by  wliicli  thou  didst  promise  the  land  of 
Canaan  to  thy  people.  —  dark  places,  &c. ;  i.e.,  caverns,  probably,  which 
abounded  in  Palestine. 

Ps.  LXXV. 

1.  —  and  near  is  thy  name;  i.e.,  upon  our  lips ;  we  frequently  praise 
it.  Others  understand  "  thy  name  "  to  be  a  redundant  expression  for 
"  thou,'^  and  that  the  meaning  is,  Thou  art  near  us,  or  helpest  us. 

2.  When  1  see,  &c.  In  yer.  2,  3,  and  10,  tlie  Deity  is  introduced  as 
speaking  ;  the  poet  speaks  in  the  remaining  verses.  What*  is  repre- 
sented as  said  by  the  Deity  may  have  been  sung  by  a  dilierent  choir, 
in  response  to  the  remainder  of  the  psalm. 

4.  —  horn ;  a  metaiihor  drawn  from  an  animal  which  lifts  up  its 
horns  when  excited. 

10.  —  lift  up  their  heads.     Literally,  their  horns,  as  in  ver.  4-5. 


Ps.  LXXVI. 

4.  —  mountains  of  robbers,  &c. ;  i.e..  Thou  hast  displayed  thy  power 
and  glory,  by  enabling  thy  people  to  overcome  the  enemies  wliicli 
have  occupied  the  fastnesses  in  the  mountains,  and  there  deposited 
their  prey. 

Ps.  Lxxvn. 

3.  /  remember  God,  &.C,. ;  i.e.,  how  kind  he  has  been  in  former 
times  ;  but  I  am  troubled  the  more,  when  I  compare  his  former  favor 
with  my  present  misery. 

6.  —  niji  somjs  in  the  night,  &c. ;  i.e.,  in  commemoration  of  the  former 
favors  of  God. 

10.  —  A  change  in  the  right  hajid  of  the  Most  High;  i.e..  The  right 
hand  of  the  Most  High,  which  has  been  exerted  in  my  favor  and 
against  my  enemies,  has  been  withdrawn  from  me.  Or  we  nxay 
translate,  A  change  is  in  thi  right  hand,  &c. ;  i.e.,  tlie  right  hand  of 
Cod  can  change  my  atHiction  into  i)rosperity.  But  we  might  have 
exp,ected  some  adversative  particle  before  "A  change,"  &c.,  if  the  lat- 
ter were  the  meaning. 

16-10.  In  these  verses  the  passage  through  the  Bed  Sea  is  poeti- 
cally described. 

17.  — thine  arrows;  i.e.,  the  hghtnings. 


Ps.  LXXVIII. 

In  this  didactic  psalm,  there  seem  to  be  no  indications  of  the  period 
in  which  it  was  written.     Only  from  ver.  0  and  07  we  may  infer  with 


PSALMS.  317 

considerable  confidence,  that  it  was  not  written  till  after  the  separatioa 
of  the  ten  tribes. 

25.  —  the  food  of  princes ;  i.e.,  excellent  food. 

4y.  —  A  host  of  amjeJs  of  evil.  It  seems  doubtful,  whether  the 
plagues  of  Egypt  are  here  personified  as  messengers  of  evil,  or 
whether  personal  angels  are  represented  as  the  ministers  of  God  in 
j)roducing  these  plagues.  The  latter  supposition  is  most  agreeable  to 
the  representation  of  the  later  Jewish  writers. 

50.  —  made  a  way,  &c. ;  i.e.,  gave  it  free  course. 

57.  — like  a  deceitful  hotv ;  i.e.,  which  sends  the  arrow  in  a  false 
direction,  so  that  it  does  not  hit  the  mark. 

58.  —  high  places;  i.e.,  places  of  worship  for  idols. 

61.  — his  strength  —  his  qlory ;  i.e.,  the  ark  of  the  covenant.  (See 
1  Sara.  iv.  21,  22.) 

63.  —  did  not  bewail  them;  i.e.,  in  the  midst  of  the  general  terror 
and  calamity,  they  had  no  time  to  give  to  the  customary  lamentations 
for  the  dead. 

72.  He  fed  them;  i.e.,  ruled  over  them. 


Ps.  LXXIX. 

This  psalm  seems  to  have  been  written  on  the  same  occasion  aa 
Ps.  Ixxiv. 

2.  — food  for  the  birds,  &c.     See  ver.  3. 

6.  — for  ever  ?     See  note  on  xiii.  2. 

11.  —  appointed  to  die ;  i.e.,  destined  to  death  by  their  enemies ;  liter- 
ally, sons  of  death. 

Ps.  LXXX. 

This  psalm  seems  to  contain  nothing  which  determines  the  calami- 
tous time  in  which  it  was  composed. 

Shiishan-Eduth.     See  note  on  the  caption  of  Ps.  Ix. 

I.  —  sittest  between  the  cherubs.  Tliis  may  mean  that  God  sits  or 
rides  on  a  throne  borne  by  living  cherubs.  (Comp.  xviii.  10  and  the 
note.)  Or  it  may  refer  to  the  images  of  cherubs  which  were  over 
the  ark  of  the  covenant,  where  God  was  supposed  to  manifest  himself. 
(See  Exod.  xxv.  22.) 

5.  —  bread  of  tears;  i.e.,  grief  comes  daily,  while  in  consequence 
of  our  affliction  we  forget  to  take  our  ordinary  food. 

II.  — the  sea;  the  Mediterranean.     — the  river;  the  Euphrates. 
13.  The  boar,  &c.    This  is  to  be  considered  as  a  part  of  the  imagery. 

We  need  not  inquire  who  is  denoted  by  the  boar. 

15.  —  madest  strong  for  thyself;  i.e.,  raised  up  to  be  a  great  nation  to 
accomplish  thine  own  purposes. 

16.  — they  perish;  i.e.,  the  Israelites. 

17.  —  over  the  man,  &c. ;  i.e.,  the  people  of  Israel  collectively.  —  oj 
thy  right  hand ;  i.e.,  which  thy  riglit  hand  has  established. 


348  NOTES. 


Ps.  LXXXI. 

—  the  Giitith ;  a  musical  instrument  of  the  nature  of  the  l}'re,  de- 
riving its  name  from  "^^3,  to  strike. 

5.  —  language  which  he  knew  not.  (Corap.  cxiv.  1.)  In  the  original, 
there  is  a  change  in  tlie  pronoun,  which  it  is  not  well  to  imitate  in 
English.  Otherwise,  The  voice  of  one  I  know  not  I  hear,  in  reference 
to  the  following  language  of  the  Deity. 

6.  — from,  the  hod ;  i  e.,  something  used  in  carrying  bricks  or  mor- 
tar. But  it  ai^pears,  from  the  use  of  the  word  in  other  passages,  to 
have  been  more  like  a  basket  than  a  modern  hod. 

7.  —  in  the  secret  place  of  thunder,  &c. ;  i.e.,  enveloped  in  the  dark 
thunder-cloud.     (Comp.  xviii.il;  Nahum  i.  3;  Exod.  xiv.  24,  25.) 

10.  —  Open  wide,  &c. ;  i.e.,  I  will  satisfy  your  desires  of  good,  how- 
ever large  they  may  be. 


Ps.  Lxxxn. 

1.  —  God's  assembly;  i.e.,  the  assembly  of  Israel,  of  which  God 
was  the  supreme  king.  Otherwise,  the  assembly  of  the  angels. 
—  in  the  midst  of  the  gods ;  i.e.,  kings  or  earthly  magistrates.  Other- 
wise, angels. 

2.  — favor  the  cause,  &,c. ;  be  influenced  in  your  judgment  by  the 
outward  condition  of  the  parties  rather  than  by  the  merits  of  the 
case. 

5.  — foundations,  &c. ;  i.e.,  the  land  is  threatened  witli  ruin. 

6.  ' —  said,  Ye  are  gods ;  i.e.,  exalted  you  far  above  the  condition  of 
common  men  to  one  resembling  tliat  of  God,  by  investing  you  with 
your  dignity,  as  kings  or  magistrates. 


Ps.  Lxxxin. 

I.  —  keep  not  silence ;  i.e.,  hear  our  prayer.    - 

3.  —  thi/  chosen  ones;  literally,  thi/  hidden  ones;  i.e.,  hidden,  as  it  were, 
in  God's  liouse.    * 

9.  —  to  the  Midianites.  See  Judg.  chap.  vii.  —  Sisera,  —  Jabin,  &c. 
See  Judg.  cliap.  iv. 

II.  See  Judg.  vii.  25;  viii.  5,  &c. 

12.  —  God's  habitations ;  i.e.,  the  land  of  Palestine. 


Ps.  LXXXIV. 

This  psalm,  which  bears  considerable  resemblance  to  Ps.  xlii.  and 
xliii.,  may  have  been  composed  on  the  same  or  a  similar  occasion. 

3.  The  very  sparrow,  &c.  By  this  language  the  poet  expresses  the 
hardship  of  his  own  condition,  when  prevented  by  exile  or  a  similar 
hindrance  from  visiting  the  temple  of  God. 


PSALMS.  349 

5.  —  In  whose  heart  are  the  ways,  &.c. ;  i.e.,  who  loves  the  ways 
whicli  lead  to  the  house  of  God. 

6.  —  throvyh  the  valley  of  Baca,  &c.  Baca  was  probably  a  dry,  bar- 
ren, desolate  valley ;  a  vale  of  tears,  or  of  weeping,  according  to  the 
primary  meaning  of  the  terra.  But  they  who  had  their  hearts  set  on 
Jerusalem  and  the  temple  would  pass  through  it  as  joyfully  as  if  it 
Avere  filled  with  streams.  Or,  Wherever  they  go,  blessings  accompany 
them. 

7.  — from  strength  to  strength;  i.e.,  they  shall  continually  increase  in 
strength. 

9.  —  of  thine  anointed;  i.e.,  the  king  of  the  nation.  In  praying  for 
the  nation,  the  poet  does  not  forget  to  pray  for  the  king. 

Ps.  LXXXV. 

7.  —  thy  salvation;  i.e.,  thy  help,  which  gives  deliverance. 

8.  /  will  hear,  &c.  The  poet,  having  made  his  prayer,  represents 
himself  as  listening  to  the  voice  of  Jehovah,  as  to  an  oracle,  and  re- 
ceiving a  favorable  answer. 

10.  Meiry  and  truth,  &.C.  The  whole  verse  means,  that  mercy, 
fidelity,  righteousness,  and  prosperity  shall  flourish  and  abound  where 
they  have  been  wanting;  the  representation  being  drawn  from  the 
meeting  of  friends  who  have  been  long  absent. 

11.  Truth  shall  spring  out  of  the  earth,  &c.  The  meaning  of  this 
verse  is  commonly  supposed  to  be,  that  truth  or  uprightness  shall 
flourish  among  men,  like  i^lants  that  spring  out  of  the  earth;  and  that 
the  righteousness,  i.e.  the  mercy,  of  God  will  be  manifested  in  bless- 
ings upon  the  righteous  community.  But  it  may  be  doubted  whether 
the  poet  intended  to  express  any  other  idea  than  the  universal  preva- 
lence of  truth  and  righteousness,  representing  the  one  as  springing 
out  of  the  earth  like  plants,  and  the  other  as  showing  itself  in  the  skies 
like  the  sun. 

13.  —  go  before  him;  i.e.,  as  the  leader  or  forerunner  in  a  military 
march.  —  set  us  in  the  ivay  of  his  steps ;  i.e.,  the  way  in  which  God 
walks,  and  wishes  man  to  walk.  Hitzig,  relying  on  an  Arabic  root, 
renders  points  to  the  way,  &c.,  which  gives  the  same  general  sense. 

Ps.   LXXXVII. 

This  psalm,  Avhich  could  not  have  been  written  before  the  time  of 
Hezekiah,  may  be  illustrated  by  those  passages  in  Isaiah  which 
predict  a  time  when  the  religion  of  Jehovah,  made  known  to  the  Is- 
raelites, shall  be  the  religion  of  the  world.  (See  Isa.  chap,  ii.,  xi., 
xix.,  xl.-lxvi.)  Without  predicting  a  personal  Messiah,  it  may  be 
called,  in  one  sense,  Messianic,  setting  forth  in  a  highly  lyrical  spirit 
the  glorious  Messianic  future  which  is  described  by  the  prophets. 

1.  His  foundation ;  i.e.,  that  which  God  has  founded;  namel.v,  the 
city  of  God,  Jerusalem  (ver.  3),  or  that  of  Zion  (ver.  1),  regarded  as 
the  representative  of  Jerusalem. 

4.  /  name  Egypt,  &c.  Jehovah  is  here  introduced  as  speaking. 
—  They  also  were  born  there ;  i.e.,  The  inhabitants  of  Egypt,  Babylon, 


350  NOTES. 

&c.,  sliall  be  regarded  as  citizens  of  Jerusalem,  professing  the  religion 
and  acknowledging  tiie  government  of  tlie  nation  chosen  by  God. 
The  same  tlioughts  are  expressed  in  the  next  two  verses,  in  wliicli  the 
poet  is  the  speaker. 

7.  Sbujers  as  well  as  dancers,  &c.  The  meaning  seems  to  be,  that 
all  the  mmisters  of  joy,  of  which  singers  and  dancers  are  mentioned 
as  an  example,  and  all  the  springs  or  sources  of  happiness,  are  to 
be  found  in  Jerusalem,  the  capital  city  of  the  world,  "  the  joy  of  the 
whole  earth." 

Ps.  LXXXVIII. 

This  psalm  is  most  generally  supposed  to  have  been  written  in  the 
time  of  the  captivity.  But  it  does  not  seem  to  afford  sufficient  indi- 
cation, that  it  was  designed  to  express  the  afflicted  condition  of  the 
wliole  Jewish  nation,  as  some  critics  have  supposed.  The  terms 
Malialath  Leannoth,  which  appear  in  the  inscription  in  the  common 
version,  mean  to  he  sung  to,  or  accompanied  with,  icind  instruments. 

6.  —  lefl  to  viysdf:  The  common  meaning  of  "^'IJSn, /ree,  is  not  to  be 

lost  sight  of.  But  the  connection  seems  to  demand  the  secondary 
sense,  which  I  have  given  it ;  i.e.,  free  from  protection,  or  destitute 
of  it.     Otherwise, //ee,  &c. ;  i.e.,  from  the  cares  and  troubles  of  life. 

7.  —  all  thj  waves.     Comp.  xlii.  7,  and  the  note. 

8.  —  /  am  shut  up ;  i.e.,  by  calamity,  distress,  &c.,  as  by  prison 
walls. 

10-12.  The  meaning  seems  to  be,  Do  good  to  me  now,  while  I  am 
in  life ;  for,  after  I  am  dead,  there  will  be  no  opportunity  for  it. 
(Comp.  vi.  5.)  — place  of  corruption, — land  of  forget  fulness ;  i.e.,  Sheol, 
the  common  receptacle  of  all  the  dead.     (See  Job  xxviii.  22.) 


Ps.   LXXXIX. 

As  tills  psalm  contains  no  allusion  to  the  destruction  of  the  city 
and  temi)le  of  Jerusalem,  it  was  probably  written  in  some  calamitous 
period  of  the  Jewish  nation  before  the  captivity.  But  whether  it  was 
written  by  Hezckiah  or  by  some  one  for  liim,  or  after  the  defeat  and 
death  of  Josiah,  or  at  some  other  period,  there  seem  to  be  no  suffi- 
cient means  of'  ascertaining. 

5.  The  heavens,  &c. ;  i.e.,  the  inhabitants  of  heaven,  the  angels,  as 
appears  from  the  parallel  line. 

6.  —  sons  of  God ;  i.e.,  inhabitants  of  heaven,  angels. 

8.  — is  round  about  thee;  i.e.,  encircles  thee;  is  the  element  in 
"wliich  thou  dost  exist. 

10,  Rahah ;  a  significant  appellation  of  Egypt,  referring  to  her 
pride  and  fierceness,  as  of  a  huge  sea-monster. 

12.  —  Tabor  and  Hermon.  One  being  in  the  west  and  the  other  in 
the  east  from  the  ])lace  where  the  poet  wrote,  these  mountains  are 
probably  used  to  denote  the  west  and  the  east,  as  is  made  probable 
i)y  the  parallelism.  —  rejoice  in  thij  name;  i.e.,  in  thee,  as  their  Crea- 
tor, according  to  the  parallelism. 


PSALMS.  351 

15.  — know  the  trumpet's  sound;  i.e.,  calling  them  to  the  festivals, 
offerings,  &c.,  especially  the  sabbath.  (See  Lev.  xxiii.  24;  Num. 
X.  10.)  — in  the  liyht  of  thy  countenance ;  i.e.,  shall  enjoy  thy  favor. 
(Comp,  iv.  6.) 

17.  —  our  horn  exaUeth  itself;  i.e.,  we  are  confident,  courageous, 
victorious. 

18.  —  our  shield;  i.e.,  our  king,  as  in  the  parallel  line.  (Comp.  ver. 
8,  4.)     Otherwise,  For  to  Jehovah  belongeth  our  shield,  &c. 

19.  —  in  a  vision,  &c.     See  2  Sam.  vii.  4-17. 

24.  — through  my  name;  i.e.,  through  me.  — his  head;  literally, 
his  horn. 

25.  /  ivill  extend  his  hand;  i.e.,  his  power,  dominion.  By  "tlie 
sea"  and  "the  rivers,"  the  Mediterranean  and  the  Euphrates  are 
probably  denoted. 

27.  —  my  first-horn.  This  phrase  is  well  explained  by  the  parallel 
line.  All  kings,  according  to  the  conceptions  of  the  Hebrews,  might 
be  called  sons  of  God.  (See  Ixxxii.  6.)  An  eminent  king  of  Israel, 
distinguished  above  other  kings,  would,  according  to  the  same  phra- 
seology, be  called  the  first-born  son  of  God. 

37.  —  Like  the  faithful  witness,  &c. ;  i.e.,  the  moon,  as  in  the 
parallel  line.  The  moon,  by  its  everlasting  duration,  would  be  a  good 
witness  of  the  Divine  fidelity  in  the  performance  of  his  promise. 
Others  suppose  the  rainbow  to  be  denoted. 

38.  The  poet  now  contrasts  with  the  great  promises,  which  have 
been  recited,  the  present  condition  of  the  nation,  when  its  king,  one 
of  the  successors  of  David,  was  deprived  of  his  tlu-one,  or  had  lost 
his  power. 

47.  —  To  what  frailty,  &c.  The  poet  urges  the  shortness  of  life  as 
a  reason  why  God  shoiild  show  mercy  speedily,  before  the  opportunity 
should  pass  away. 

50.  —  the  reproach  of  thy  servants  ;  i.e.,  the  Israelites. 


Ps.  XC. 

If  the  title  of  this  psalm  be  correct,  it  was  written  by  IMoses  in 
view  of  the  calamities,  and  especially  the  peculiar  waste  of  life,  in  the 
passage  through  the  wilderness ;  and  is  illustrated  by  Num.  chap.  xiv. 
But  it  is  the  opinion  of  some  eminent  critics,  such  as  Grotius, 
Kennicott,  Geddes,  and  others,  that  the  psalm  was  rather  composed  in 
the  time  of  the  captivity.  Whichever  supposition  be  adopted,  the 
reader  must  remember  that  i*-  was  written  in  peculiar  circumstances 
of  calamity,  and  that  parts  of  it  do  not  apply  to  all  men  in  all  con- 
ditions. 

1.  —  dwelling-place ;  i.e.,  our  home  or  refuge,  to  which  we  look. 

2.  — art  God;  i.e.,  mighty  and  wise  to  govern,  protect,  and  bless 
by  thy  providence. 

8.  —  to  dust.     See  Gen.  iii.  19. 

4.  —  a  ivatch  in  the  night.  The  Hebrews  in  the  more  ancient  times 
divided  the  night  into  three  watches ;  in  the  time  of  Christ,  into  four. 
A  watch  in  the  night,  therefore,  denotes  the  space  of  tliree  or  four 
hours. 


352  NOTES. 

9.  —  like  a  thought ;  i.e.,  as  swiftly  as  a  thought  passes  the  mind. 
A  similar  expression  occurs  in  the  Greek  poet  Theognis  :  — 

Altpa  UGTE  vorijxa  Trapepxerai  uyTiaog  ii[37j. 

10.  —  the  pride  of  than  ;  i.e.,  that  of  which  the}'  can  be  most  proud ; 
the  best  and  most  flourishing  part  of  them,  to  which  we  attach  the 
greatest  value. 

11.  —  thi7ie  anger,  &c. ;  i.e.,  which  is  manifested  in  the  vanity  and 
shortness  of  life. 

12.  —  to  number  our  days ;  i.e.,  to  consider  how  few  they  are. 

13.  Desist;  i.e.,  from  thine  anger.  (Exod.  xxxii.  12.)  — How 
long ;  i.e.,  wilt  thou  be  angry  "?     (Comp.  vi.  3,  and  the  note.) 

16,  —  thy  deeds;  i.e.,  of  mercy  to  us. 

Ps.  XCI. 

2.  —  sitteth  under  the  shelter,  &c. ;  i.e.,  he  who  resorts  to  God  by  faith, 
trust,  and  holy  communion.  —  Maketh  his  abode,  &c. ;  i.e.,  shall  find 
protection, 

8.  —  only  behold ;  i.e.,  thou  shalt  look  on,  in  perfect  security,  while 
punishment  is  inflicted  on  the  wicked. 

9.  —  thy  refuge.  In  the  Hebrew,  viy  refuge.  Hence  the  Septuagint 
translates  the  line.  Because  thou,  0  Lord !  art  my  refuge;  supposing  that 
a  different  person,  or  singer,  was  to  recite  it.  1  cannot  think  the  coup- 
let was  intended  to  be  divided  in  this  way.  Whether  the  conjecture 
of  Lowtli*  is  to  be  adopted,  or  some  accidental  change  of  the  person 
of  the  pronoun  on  the  part  of  the  writer  is  to  be  supposed,  I  believe 
that  I  have  given  the  true  meaning  of  the  verse.  Hupfeld  supposes 
an  ellipsis  of  "  thou  hast  said."    Because  [thou  hast  said,j  0  Lord  !  &c. 

Ps.  XCIV. 

This  psalm  seems  to  have  been  composed  in  a  season  of  national 
calamity.  Some  refer  it  to  the  time  of  the  captivity ;  others,  to  that 
of  the  tyranny  of  Antiochus  Epiphanes. 

10.  lie  that  chastiseth  nations;  lie  that  brings  pimishment  and  ruin 
on  whole  nations,  shall  he  not  punish  your  oppressors  in  particular? 

11.  That  they  are  vanity;  i.e.,  that  men  are  vanity;  i.e.,  weak,  witli- 
out  power  to  accomplisli  their  proud  purposes. 

15.  — judgment  shall  return  to  justice,  Scx^.;  i.e.,  however  much  the 
judgments  of  God  may  seem  to  depart  from  justice,  wliile  the  wicked 
prosjjcr  and  the  righteous  are  afflicted,  they  shall  at  last  return  to  a 
strict  conformity  to  it,  so  that  all  the  upright  shall  approve  of  them. 

20.  —  throne  of  ini<iuity,  &c.     Comp.  1  Alacc.  chap.  i. 

28.  — their  own  iniquity;  i.e.,  the  destruction  which  they  plotted 
against  others. 

*  Lecture  XXVI. 


PSALMS.  353 


Ps.  XCV. 

This  psalm  seems  to  have  been  composed  to  be  used  in  the  pubhc 
worship  of  God,  and  perhaps  on  some  iiestival  occasion,  such  as  that  of 
the  feast  of  tabernacles. 

3.  —  over  all  (jods ;  i.e.,  all  the  pretended  gods  of  the  Gentiles. 

7.  — flock  of  his  hand ;  i.e.,  which  his  hand  leadeth. 

8.  The  Supreme  Being  is  now  introduced  as  speaking.  —  Meribah. 
(See  Exod.  xvii.  7.)  Probably  botli  Meribah  and  Massah  were  intended 
as  proper  names,  with  distinct  reference,  however,  to  their  signification 
as  appellatives. 

11.  — I  sicare,  &c.  See  Num.  xiv.  21-23;  xxxii.  10,  &c.  — wi/ 
rest;  i.e.,  the  land  wiiich  I  had  destined  for  their  resting-place. 

Ps.  XCVL 

This  psalm  corresponds  to  a  part  of  one  which  is  recorded  in  1  Chron. 
chap,  xvi.,  as  having  been  sung  on  a  difterent  occasion.  Perhaps  it  was 
used  on  the  dedicalion  of  the  second  temple,  after  the  return  from  the 
captivity  at  Babylon.  It  is  entitled  in  the  Septuagint  version,  "An 
ode  of  David,  sung  when  the  house  of  God  was  built,  after  the  cap- 
tivity." 

5.  — idols;  possibly  cjodUiujs,  Ultle  idols.  See  Fiirst's  Lexicon  on 
^■^^i^,  a  term  of  contempt. 

6.  —  his  holy  abode;  i.e.,  in  heaven.     (See  cii.  19.) 

11-13.  The  wliole  creation  is  called  upon  to  rejoice  on  account  of 
the  coming  of  Jehovah  to  reign.  But,  as  Jehovah  is  at  all  times  the 
ruler  of  the  world,  his  coming  to  reign  must  be  understood  in  a  pecu- 
liar sense  ;  and  this  sense,  according  to  the  conception  of  a  Jewish  poet 
of  that  age,  can  be  no  other  than  that  of  the  extension  of  tlie  Hebrew 
theocracy  over  the  heathen  nations.  God  would  judge  the  world, 
when  the  heathen  nations  were  punished  through  the  Jews,  were 
brought  under  their  dominion,  and  adopted  their  religion,  having  re- 
nounced their  own  false  gods.  (Comp.  ii.,  Ixxxvii.,  Ixxxix.,  xcvii.,  ex., 
and  various  passages  in  the  prophets.) 

Ps.  XCVIL 

2.   Clouds,  &c.     Comp.  xviii.  11 ;  Ixxxix.  14. 

6.  The  heavens,  &c.  ;  i.e.,  the  whole  universe,  the  heavens  and  the 
earth,  acknowledge  and  proclaim  him  the  righteous  and  terrible  judge. 
(Comp.  1.  6.) 

7.  —  all  ye  gods,  &c.  The  connection  shows  that  heathen  gods  are 
denoted.  Though  they  have  no  real  existence,  tliey  are  figuratively 
represented  as  bowing  down  before  the  majesty  of  Jehovah.  (Comp. 
Num.  xxxiii.  4.)  The  inability  of  the  heathen  gods  to  protect  the 
nations  which  worshipped  them  is  probably  alluded  to.  (Comp.  Isa. 
chap,  xlvi.) 

11.  Light  is  sown,  &c.  Though  prosperity  may  be  absent  for  a  time, 
like  seed  which  is  hidden  in  the  ground,  yet  in  due  time  it  shall  spring 
up  like  seed. 


354  NOTES. 


Ps.  C. 

3.  —  It  is  he  that  made  us,  &c.  In  this  connection,  these  words 
probably  refer  not  so  much  to  the  fact  that  God  created  all  mankind, 
as  to  that  of  his  having  constituted  the  Jews  a  people,  and  framed  their 
national  polity.     (Comp.  cxlix.  2;  Deut.  xxxii.  6.) 

Ps.  CI. 

1.  — of  viercy  and  justice ;  i.e.,  which  it  is  my  resolution  to  prac- 
tise, rewarding  the  good  and  punishing  the  wicked. 

2.  —  When  thou  shalt  come  to  me;  i.e.,  to  prove  me,  or  to  aid  me. 
Otherwise,  When  ivilt  thou  come  to  me'i  i.e.,  to  bless  me. 

3.  —  before  mi7ie  eyes,  &c.  I  will  not  propose  to  myself  any 
wicked  scheme. 

6.  —  dwell  with  me ;  i.e.,  as  my  ministers  and  counsellors,  as  is  inti- 
mated in  the  parallel  line. 

Ps.  CII. 

8.  —  burn ;  i.e.,  with  pain. 

6.  —  like  the  pelican ;  i.e.,  I  take  no  delight  in  society,  but  seek  for 
solitary  places  like  the  pelican.  — like  the  otd;  i.e.,  in  my  doleful 
lamentations.  Some  tliink  the  pelicanns  onocrotalus  is  denoted  ;  a  mean- 
ing which  is  favored  by  the  etymology  of  the  Hebrew  terra. 

7.  — a  solitary  bird;  referring  prubably  to  some  bird  of  night,  like 
the  owl,  in  reference  to  the  writer's  sleeplessness,  mentioned  in  the 
preceding  line. 

8.  —  curse  by  me ;  i.e.,  in  imprecating  curses  either  upon  themselves 
or  upon  others,  they  refer  to  me,  as  an  example  of  extreme  misery. 
(Comp.  Jer.  xxix.  22;  Isa.  Ixv.  15.) 

9.  —  ashes  like  bread,  &c. ;  through  grief  I  lie  down  in  ashes,  and 
neglect  to  take  my  food.     (See  xlii.  3;  Job  ii.  8  ;  Ezek.  xxvii.  30.) 

10.  —  lifted  me  up,  &c.  This  may  mean,  that  he  was  lifted  up  as 
by  a  whirlwind,  in  order  to  be  daslied  to  the  ground  ;  or,  that  he  was 
raised  to  an  exalted  station,  and  then  cast  down  from  his  eminence. 
Perhaps  the  tirst  is  preferable. 

11.  — a  dcclininy  shadow;  i.e.,  which  continually  becomes  fainter 
and  fainter,  and  soon  vanishes  away,      (Comp.  cix.  23.) 

13.  —  the  set  time,  &c.     Comp.  Jer.  xxv.  12,  13  ;  xxix.  10. 

14.  — in  lier  stones ;  i.e.,  her  scattered  stones  and  her  solitary  dust 
are  more  precious  to  thy  worshippers  than  tlie  goodliest  palaces  in 
Babylon. 

16.  —  in  his  (jlory.  The  meaning  ma}^  be,  that  he  shall  be  wor- 
shipped witli  the  ancient  ceremonies  upon  Zion,  which  seems  to  be 
favored  by  the  parallel  line ;  or,  that  the  glorious  power  and  goodness 
of  God  shall  be  manifested  in  behalf  of  Israel. 

17.  —  the  destitute;  i.e.,  the  Israelites,  as  a  people. 

18.  This  shall  be  written ;  i.e.,  the  interposition  of  God  in  delivering 
Ills  people  and  building  up  Zion. 


PSALMS.  355 

20.  —  doomed  to  death ;  a  figurative  expression,  denoting  the  threat- 
ened extinction  of  the  Jewish  nation  and  name. 

22.  When  the  nations  are  assembled,  &c.  When  tlie  Jewish  nation, 
after  the  return  from  exile,  shaU  have  extended  its  dominion  and  its 
rehgion  over  the  nations  of  the  world.  (See  the  note  on  xcvi.  11,  &c. ; 
Isa.  xlv.  14,  Ixi. ;  Joel  iii.) 

23.  —  hi)  the  way ;  i.e.,  of  hfe,  tlie  passage  through  hfe. 

24.  —  Thy  years  endure,  &c.  The  uncliangeableness  and  eternity 
of  God  seem  to  be  introduced  with  reference  to  the  tliought  expressed 
in  ver.  28 ;  namely,  that  Israel  should  yet  abide  before  God  in  the 
promised  land. 

Ps.  cm. 

5.  —  like  the  eagle's.  "  It  has  been  a-  popular  opinion,  that  the  eagle 
lives,  and  retains  its  vigor,  to  a  great  age ;  and  that,  beyond  the  com- 
mon lot  of  other  birds,  it  moults  in  its  old  age,  renews  its  teathers,  and 
is  restored  to  youthful  strength  again.  Whether  the  notion  is  in  any 
degree  well  founded  or  not,  we  need  not  inquire.  It  is  enough  for  a 
poet,  whether  sacred  or  profane,  to  have  the  authority  of  popular 
opinion  to  support  an  image  introduced  for  illustration  or  ornament. 
See  Isa.  xl.  31.  Aristot.  Hist.  Animal.,  hb.  ix.  c.  33.  Plin.  Nat. 
Hist.,  Ub.  X.  c.  3.     Horus  Apollo,  lib.  ii.  c.  92."  —  Harris. 

12.  —  our  transgressions ;  i.e.,  the  punishment  due  for  our  transgres- 
sions. 

14.  —  our  frame;  i.e.,  of  what  materials  we  are  formed. 

21.  —  Ye,  his  ministers,  &c. ;  i.e.,  his  ministering  spirits  in  heaven, 
angels. 

Ps.  CIV. 

1-4.  The  imagery  is  borrowed  from  the  splendor  of  Oriental  mon- 
archs,  setting  forth  how  far  Jehovah  surpasses  them  in  those  things  in 
which  their  magnificence  is  usually  displayed ;  namely,  in  robes,  tents, 
palaces,  chariots,  and  servants. 

3.  — in  the  waters ;  i.e.,  the  waters  above  the  firmament,  and  which 
rest  upon  it  as  a  solid  support.  (See  Gen.  i.  7.)  These  waters  above 
the  firmament  are,  as  it  were,  the  foundation  of  the  dwelling-place  of 
God.     —  clouds  his  chariot.     Comp.  xviii.  11 ;  xxix.  3. 

4.  — ivinds  his  messengers,  &c.  He  makes  the  winds  and  lightnings, 
which  bid  defiance  to  human  control,  to  obey  and  serve  him,  as  if  en- 
dowed with  intelligence.     (Comp.  cxlviii.  8;  Job  xxxviii.  35.) 

6,  8.  Comp.  Gen.  i.  2,  9.  —  The  mountains  rose,  tlie  valleys  sank, 
&c. ;  i.e.,  in  consequence  of  the  receding  of  the  waters,  the  mountains 
are  poetically  represented  as  rising  out  of  the  waters,  &c.  So  Luther, 
Hupfeld,  and  Hitzig.  Otherwise,  They  go  up  the  mountains,  they  go 
down  the  valleys,  &c. ;  i.e..  The  waters,  excited  by  thy  rebuke,  dash  up 
the  mountains,  and  again  sink  powerless  into  the  valleys. 

11.  —  the  wild  asses;  i.e.,  which,  being  very  wild,  and  living  in  the 
most  soUtary  deserts,  might  be  thought  specially  liable  to  sutler  from 
the  want  of  water 


356  NOTES. 

13.  — fruit  of  th)/  works;  i.e.,  of  the  clouds. 

10.  The  trees  of  the  Lord,  &c. ;  i.e.,  the  wild  trees  of  the  forest, 
which  were  not  planted  by  man,  and  receive  no  culture  from  him. 

18.  —  the  conies.     See  the  note  on  Prov.  xxx.  28. 

19.  —  to  mark  seasons,  &c.     See  Gen.  i.  14;  Ecclus.  xliii.  6,  7. 

26.  —  the  leviathan,  &c.  In  Job  xli.  1,  &c.,  the  leviathan  denotes 
the  crocodile.  But  the  term  was  probably  apphed  to  other  huge  sea- 
monsters. 

30.  —  tJvj  spirit,  &c.  Comp.  xxxiii.  6  ;  Gen.  ii.  7 ;  Eccl.  xii.  7 ; 
Job  xxxiii.  4. 

32.  —  it  tremhleth,  &c.  Earthquakes  and  volcanoes  may  be  alluded 
to  in  this  verse. 

Ps.  CV. 

The  first  fifteen  verses  of  this  psalm  are  a  part  of  the  hymn  said  to 
have  been  given  by  David  to  the  singers,  on  tlie  removal  of  the  ark 
to  Zion,  wliicli  is  contained  in  1  Chron.  chap.  xvi.  It  is  tiie  conjecture 
of  Dathe,  timt  some  poet,  after  the  return  from  the  captivity  at  Baby- 
lon, adapted  these  fifteen  verses,  with  an  addition  of  his  own,  to  the 
dedication  of  the  second  temple ;  as  the  same  or  some  contemporary 
poet  had  adapted  another  fragment  of  the  same  hymn,  namely,  Ps. 
xcvi.,  to  a  similar  purpose.  De  Wette  supposes  the  hymn  in  Chroni- 
cles to  have  been  compiled  from  the  two  psalms. 

11.  —  the  lot,  &c. ;  i.e.,  the  assigned  portion  of  the  earth. 

14.  —  rebuked  kings,  &c.     See  Gen.  xii.  17  ;  xx.  1-7. 

15.  —  anointed,  —  ])rophets,  &c.  ;  i.e.,  Abraliara  and  the  patriarchs. 
19.  —  the  word  of  the  Lord,  &c. ;  namely,  that  which  Joseph  uttered 

respecting  the  future. 

25.  He  turned  their  hearts,  &c.  The  more  God  blessed  the  Israelites 
and  increased  their  numbers,  the  greater  was  tlie  jealousy  of  the 
Egyptians,  wliich  at  length  settled  into  confirmed  hatred.  The  He- 
brews were  accustomed  to  attribute  to  the  direct  agency  of  God  what 
took  place  under  liis  permission,  foresight,  and  providence.  (Comp. 
Matt.  vi.  13.) 

32.  — flaming  fire;  i.e.,  lightning. 

34.  —  Destructive  locusts,  &c.  Undoubtedly  a  species  of  locust,  dif- 
ferent from  that  in  the  preceding  line,  is  denoted.  The  Hebrew  term 
comes  from  a  root  signifying  to  lick  up,  or  devour. 

37.  —  silver,  &c.     See  Exod.  chap.  xii. 

40.  —  bread  of  heaven  ;  i.e.,  the  manna. 

44.  —  the  labor ;  i.e.,  tlie  fruits  of  the  labor. 


Ps.  CVI. 

3.  —  practise  righteousness  at  all  times.  Tlie  general  sentiment  of 
this  verse  is  probaiily  expressed  with  reference  to  the  unhappy  condi- 
tion of  the  Jewish  nation  in  consequence  of  their  wickedness. 

5.  — till/  chosen;  i.e.,  the  Israelites,  called  the  inheritance  of  God, 
in  the  next  line  but  one.  ' 

7.  —  rebelled,  &c.  .  See  Exod.  xiv.  11,  12. 


PSALMS.  357 

12.  —  sang  his  praise.     See  Exod.  xr.  1,  &c. 

13.  — waited  not  for  his  counsel;  i.e.,  did  not  wait  patiently  to  see 
what  were  the  designs  of  God,  and  liow  he  would  accom{)lisli  them. 

14.  15.  See  Num.  chap.  xi.  —  leanness.  This  is  prohably  a 
figure  for  want  and  misery  in  general. 

16,  17.     See  Num.  chap.  xvi. 

19.  See  Exod.  chap,  xxxii. 

20.  — their  God  of  glorij ;  liter  ally,  their  gl or  >/. 

23.  —  in  the  breach.  Tiiis  figui'ative  expression  refers  to  the  breach 
made  by  an  enemy  in  the  walls  of  a  fortified  city.  One  stands  in  the 
breach  for  the  purpose  of  opposing  the  enemy,  and  preventing  the  de- 
struction of  the  city.     (See  Exod.  chap,  xxxii.,  xxxiii.) 

24.  See  Num.  chap,  xiii.,  &c. 

27.  Comp.  Num.  xiv.  28-30;  Lev.  xxvi.  83;  Deut  chap,  xxviii. 

28.  —  Baal-peor.     See  Num.  chap,  xxv, 
32.  See  Num.  cliap.  xx. ;  Deut.  i.  37. 

36,  —  thei/  became ;  i.e.,  the  heathen.  —  a  snare ;  i.e.,  caused  their 
ruin. 

37.  —  to  demons.     So  the  Septuagint  translates  tlie  term  Q'^'lllf,  in 

this  verse  and  in  Deut.  xxxii.  17.  From  the  etymology  of  the  term, 
we  may  infer,  perhaps,  that  it  denotes  malignant  spirits ;  but  it  is  not 
necessary  to  suppose  that  precisely  the  same  notions  were  entertained 
of  demons  in  the  time  of  this  composition,  as  in  that  of  the  New  Tes- 
tament.    The  worship  of  Moloch  is  probably  referred  to. 

39.  —  played  the  harlot ;  i.e.,  left  the  true  God  to  worship  false 
gods.    —  with  their  practices ;  i.e.,  the  practices  of  the  heathen. 

Ps.  CVIL 

In  this  national  psalm  of  thanksgiving,  the  reader  will  observe  the 
art  of  the  poet  in  dividing  it  into  strophes,  or  divisions,  closing  with  a 
form  of  thanksgiving  as  the  burden  of  the  song.  In  ver.  1-3  the  sub- 
ject is  stated,  and  then  follow  the  strophes,  closing  with  ver.  8,  9 ;  15, 
16;  21,22;  31,  32;  43. 

4.  —  in  a  desert.  This  may  refer  to  the  Uteral  fact,  that  many  of 
the  Jews  fled  from  the  Chaldseans  through  the  desert  to  Egypt,  &c. ; 
or  it  may  be  a  figurative  expression,  referring  to  the  miseries  of  exile. 

10.  — darkness  and  the  shadow  of  death ;  i.e.,  in  the  profound  dark- 
ness of  a  gloomy  dungeon.  —  in  affliction  and  iron.  This  may  be  a 
hendyadis  for  afflictive  iron ;  or  the  meaning  may  be,  that  they  were 
bound  by  their  affliction,  no  less  than  by  heavy  chains.  Perhaps  the 
language  of  the  whole  verse  figuratively  describes  the  misery  of  the 
exile  in  Babylon. 

20.  —  sent  his  word ;  i.e.,  commanded. 

25-27.  The  classical  reader  may  be  pleased  by  comparing  with 
this  description  of  a  storm  that  of  Ovid,  Trist.  lib.  i.  Eleg.  2 :  — 

"Me  miserum,  quanti  montes  volvuntur  aquaxum! 

Jamjam  tacturos  sidera  sunima  putes. 
Quantae  diducto  subsidunt  aequore  valles  I 

Jamjam  tacturas  tartara  nigra  putes. 
Rector  in  incerto  est,  nee  quid  fugiatve  petatve 
Invenit ;  ambiguis  ars  stupet  ipsa  malis." 


358  NOTES. 


83-36.  This  language  seems  to  have  special  reference  to  the  depopu- 
lation of  Palestine,  and  the  subsequent  restoration  of  the  Jews. 


Ps.  CIX. 

If  this  psalm  was  written  by  David,  the  curses  contained  in  it  have 
probable  reference  to  his  enemies  at  the  court  of  Saul.  (Respecting 
these  imprecations,  see  pp.  19-21.)  The  following  remarks  of  the  Kev. 
Dr.  French,*  Master  of  Jesus  College,  Cambridge,  England,  and  Mr. 
Skinner,  a  Fellow  of  the  same  college,  agree  very  well  with  mine, 
though  I  cannot  think  that  the  spirit  even  of  the  Jewish  religion  fully 
justifies  these  imprecations :  "  It  may  be  observed,  with  reference 
to  the  imprecations  found  particularly  in  this  psalm  and  in  Ps.  Ixix., 
that  the  morality  which  they  breathe  does  not  ill  accord  either  with 
the  general  character  of  the  Mosaic  dispensation,  or  with  the  state  of 
religious  knowledge  to  which  the  Jewish  nation  had  attained.  The 
love  of  our  enemies  was  a  duty  first  distinctly  and  positively  inculcated 
by  the  Divine  Author  of  the  Christian  faith.  This  pure  and  sublime 
doctrine  did  not  form  a  part  of  the  law  delivered  to  the  Jews  because 
of  '  the  hardness  of  their  hearts.' 

"  Let  it  not  be  urged,  that  it  would  have  been  better,  if  the  sacred 
volume  had  nowhere  exhibited  the  '  holy  men,'  who  were  of  old,  thus 
betraying,  even  in  their  intercourse  with  God,  a  deep  resentment  of 
the  unprovoked  injuries  which  the}^  were  continually  suflering  from 
the  wicked.  These  very  passages  of  Scripture  convey  an  useful  and 
a  very  important  lesson.  For  they  teach  Christians,  in  the  most  forci- 
ble manner,  the  value  of  those  pre-eminent  advantages  which  are  en- 
joyed by  them  under  the  gosi)el." 

6.  —  a  ivickfd  man  over  him ;  i.e.,  as  a  judge  to  hear  his  cause. 
■ —  over  him.  This  may  refer  to  the  principal  enemy  of  David,  or  pos- 
sibly to  his  enemies  collectively;  as  the  plural  occurs  in  ver.  15. 
—  a«  adversary,  &c. ;  i.e.,  to  accuse  and  i)lead  against  him  in  court. 

7.  —  his  prayer,  &,c.  There  is  some  doubt,  whether  this  expression 
denotes  a  petition  for  pardon  to  a  liuman  judge,  or  prayer  to  God. 
The  parallel  line  favors  the  former  supposition ;  the  use  of  the  word, 
translated  prayer  in  other  passages,  the  latter. 

8.  —  take  his  office ;  i.e.,  which  is  vacated  by  his  death. 

10.  — from  their  ruined  dicellings  ;  i.e.,  going  forth  from  them. 

16.  —  the  poor  man,  &c. ;  such  as  the  poet. 

20.  —  wages.  Literally,  ivoi-k,  and  hence  wages,  the  consequence  of 
work. 

23.  —  shadow.  See  the  note  on  cii.  11.  —  cast  out  as  a  locust.  Au 
image  of  destruction,  drawn  from  locusts,  wliich  are  driven  by  ^vinds, 
or  by  noises,  fires,  &c.,  made  by  men,  from  the  fields  into  the  water  or 
waste  places. 

31.  —  at  the  right  hand,  &c. ;  i.e.,  as  his  advocate. 

*  See  the  note  on  tliis  psalm  in  their  "  New  Translation,"  &c. 


PSALMS.  359 


Ps.  ex. 


The  difficulties  relating  to  particular  portions  of  this  psalm  have 
been,  in  good  measure,  removed  by  modern  investigation.  But  it  is 
still  an  unsettled  question  among  critics,  who  is  the  principal  subject 
of  the  psalm,  or  who  is  meant  by  "my  lord,"  in  the  first  line,  —  "Je- 
liovah  said  to  my  lord ;  "  or,  more  literally,  "  The  oracle,"  or  "  solemn 
declaration,  of  Jehovah  to  my  lord."  There  are  tliree  opinions  upon 
the  subject. 

I.  Christian  interpreters  generally,  until  within  a  comparatively 
recent  period,  have  supposed  Jesus  Christ  to  be  the  person  addressed 
in  the  Urst  line,  and  that  the  psalm  predicts  in  figurative  language  his 
glorious  condition  after  his  resurrection,  and  the  triumphs  of  him  and 
his  religion  over  all  opposition.  In  favor  of  this  opinion,  it  is  alleged 
that  David  is  said  in  the  Jewish  inscription  to  be  tlie  author  of  the 
psalm,  and  of  course  could  not  acknowledge  a  common  Jewish  king 
as  his  lord.  But  especially  the  use  made  of  the  psalm  by  our  Saviour, 
in  Matt.  xxii.  43-15,  and  by  the  apostles,  in  Acts  ii.  34,  1  Cor.  xv. 
25,  Heb.  i.  13,  x.  18,  is  urged  as  decisive  of  the  question.  Some 
expressions  in  the  psalm  are  also  said  to  be  more  applicable  to  Jesus 
Christ  than  to  a  common  Jewish  king.  In  illustration  of  these  views, 
see  Christian  commentators  generally. 

II.  Some  modern  critics,  such  as  Rosenmiiller  and  Kuinol,  and 
some  Jewish  critics  in  ancient  and  modern  times,  have  supposed  the 
future  Messiah,  according  to  the  Jewish  conceptions  of  him,  to  be 
the  subject  of  tlie  psalm ;  while  they  maintain  that  its  representation 
of  him  as  a  temporal  king,  a  warrior,  a  conqueror,  and  shedder  of 
blood,  is  inconsistent  with  any  thing  which  we  know  of  Jesus  of  Naz- 
areth. 

III.  Other  critics,  such  as  Herder,*  Geddes,  De  Wette,  Ewald, 
Hitzig,  and  Bleek,  maintain  that  the  psalm  relates  to  a  Jewish  king, 
living  in  the  time  of  the  writer,  —  either  David  or  some  other  Jewish 
king ;  and  that  it  expresses  the  sanguine  hopes  of  some  Jewish  poet  in 
favor  of  his  sovereign,  whom  he  is  disposed  to  eulogize  in  the  lan- 
guage of  exaggeration  which  was  commonly  applied  to  Eastern  mon- 
archs.  In  behalf  of  this  opinion,  it  is  urged,  that  the  ascription  of  the 
psalm  to  David,  as  its  author,  by  some  unknown  hand,  is  of  little  or 
no  weight,  when  it  is  coneidered  that  several  of  the  titles  of  the  psalms 
must  be  acknowledged  to  be  erroneous ;  that  the  first  line  of  it  evi- 
dently supposes  the  person  who  is  called  "  my  lord  "  to  be  living  on 
earth  in  the  time  of  tlie  writer,  and  cannot  reter  to  the  distant  future , 
and,  finally,  that  the  attributes  of  a  common  Jewish  king  are  all  that 
the  writer  does  in  fact  express  in  the  language  v»'hich  he  has  used. 
In  regard  to  the  use  made  of  the  psalm  by  Christ  and  the  apostles,  if 
is  also  said,  that  they  may  have  argued  ex  concessis ;  i.e.,  from  the  ac- 
knowledged opinions  of  their  opponents  or  contemporaries,  Avithout 
vouching  for  their  correctness ;  or  that  they  may  have  made  use  of 
the  psalm  to  express  ideas  for  which  it  was  not  originally  designed 


♦  Spirit  of  Hebrew  Poetry,  vol.  ii.  p.  282,  &c.,  Amer.  transl. 


360  NOTES. 

understanding   it   in   a   typical   or  allegorical  sense,  like  portions  of 
many  other  psalms. 

AVithout  going  into  a  discussion  of  the  diliicult  subjects  connected 
with  the  question  of  the  application  of  the  psalm,  I  shall  endeavor  to 
give  the  meaning  of  its  language  according  to  wliat  must  have  been 
the  conceptions  of  the  writer,     (See  the  Introduction,  pp.  9-11.) 

1.  —  Sit  thou  at  inij  right  hand ;  i.e.,  Be  associated  with  me  in  the 
government  of  my  people ;  be  next  in  honor  to  me.  The  language 
is  borrowed  from  a  king  commandmg  his  son  to  sit  with  him  on  his 
t!n-one.  (Comp.  1  Kings  i.  13,  17.)  Jehovah  was  regarded  as  the 
supreme  king  of  the  Jewish  nation,  and  Mount  Zion  as  the  seat  of  his 
government.  Thus,  in  cxlix.  2,  "  Let  tlie  sons  of  Zion  be  joyful  in 
their  king!"  cxxxiv.  3,  "May  the  Lord,  who  made  heaven  and  earth, 
bless  thee  out  of  Zion  !  "  cxxxv.  21,  "  Praised  be  the  Lord  out  of  Zion, 
he  that  dwelleth  in  Jerusalem  !  "  cxxxii.  13,  "  For  Jehovah  hath  cho- 
sen Zion ;  he  hath  desired  it  as  his  dwelling-place."  Jehovah  being 
thus,  in  a  peculiar  sense,  the  supreme  king  of  Israel,  the  throne  of 
Judea  was  called  the  throne  of  Jehovah  (see  1  Chron.  xxix.  23),  and 
the  human  king  of  Israel  is  said  to  sit  on  the  throne  of  Jehovah,  i.e., 
at  the  right  hand  of  Jehovah,  the  supreme  king  of  Israel,  as  his 
vicegerent,  participating  in  the  government  of  his  people.  So  in  Zech. 
xiii.  7,  "Awake,  0  sword!  against  my  shepherd,  even  against  the  man 
who  is  my  fellow,  saith  Jehovah  of  hosts."  A  common  appellation  of 
kings  in  ancient  times  was  that  of  shepherds ;  and  Jehovah  being  re- 
garded as  the  supreme  king  of  Israel,  his  shepherd  or  earthly  king  is 
styled  the  fellow  or  associate  of  Jehovah  in  the  government  of  his  peo- 
ple. To  be  the  fellow  or  associate  of  Jehovah  amounts  to  the  same 
thing  as  to  sit  upon  his  right  hand.  In  Josephus,  vi.  11,  9,  Jon- 
athan is  said  to  sit  on  the  right  hand  of  the  king,  and  Abner  on 
the  left.  Roberts,  who  was  a  missionary  in  Hindoslan,  says,  "  The 
host  always  places  a  distinguislied  guest  on  his  right  hand."  Rosen- 
miiller  quotes  from  an  ancient  history  of  Arabia,  "  The  Kadaf,"  i.e., 
the  one  second  in  rank  to  the  king,  "  sits  at  his  right  hand."  The 
language,  "  Sit  thou  at  my  right  hand,"  amoimts  to  the  same  thing  as 
that  in  ii.  7,  "  Thou  art  my  son,"  &c.,  on  which  see  the  note.  —  thy 
footstool;  i.e.,  completely  subdue  them.  (See  Josh.  x.  24,  25.)  The 
particle  until  does  not  imply  that  the  king  was  not  to  sit  at  the  right 
liand  of  (iod  after  his  enemies  were  subdued.  The  expression  is  sim- 
ilar to  that  which  we  use  when  we  say,  "I  hope  you  will  be  well,  or 
behave  well,  till  I  return."     (See  1  Tim.  iv.  13.) 

2.  Rule  thou;  implying  strong  prediction.  — in  the  midst  of  thine 
enemies;  i.e.,  shalt  control  them,  have  them  in  subjection. 

3.  — he  ready;  i.e.,  willing  and  i)rompt  to  go  to  war  with  thee. 
—  when  thou  musterest  thy  forces ;  literally,  in  the  day  of  thy  host.  — in 
holy  sjdendor ;  i.e.,  equipped  in  the  best  or  choicest  manner.  So  the 
Median  soldiers  are  called  "  sanctified  ones  ; "  i.e.,  set  apart  for  the  war 
against  Babylon,  Isa.  xiii.  3.  So  in  Jer.  vi.  4,  "  Sanctity  war  against 
her,"  li.  27.  —  like  duo,  &c. ;  i.e.,  numerous  as  the  drops  of  morning 
dew.  Perhaps  at  the  same  time  their  freshness  may  have  been  had  in 
view. 

4.  — a  priest  for  ever;  i.e.,  during  thy  whole  life.  (Comp.  Exod. 
xxi.  6;  Deut.  xv.  17;  1  Sara.  i.  22;  and  the  note  on  xlv.  G.)     The 


PSALMS.  361 

gi'eatness  of  the  promise  consists  in  the  circumstance,  that  the  sanctity 
of  the  priest  would  be  united  with  the  dignity  of  the  king  in  the  great 
personage  to  whom  it  is  given  ;  thus  making  him  in  a  liigher  degree 
tlie  object  of  the  divine  care  and  favor.  (Conip.  Zech.  vi.  18.)  —  the 
Older  of  Melchiscdeck ;  i.e.,  in  the  same  way  as  Melcliisedeck  united  the 
dignity  of  a  priest  and  a  king.     (See  Gen.  xiv.  18.) 

5.  The  Lord  is  at  tiitj  rif/ht  hand.  To  be  at  one's  right  hand  is  not 
tlie  same  thing  as  to  sit  at  one's  right  hand.  It  means,  to  be  one's  de- 
fender, ready  to  assist  liim.  (See  xvi.  8 ;  cxxi.  5.)  I  understand,  tliere- 
fore,  77/e  Lord,  as  denoting  the  Supreme  Being,  and  that  tlie  king  who 
is  tiie  subject  of  the  psahn  is  here  addressed.  Otlierwise,  witli  a 
cliange  of  tlie  vowel-points,  the  line  might  be  rendered,  il/y  lord  at  thy 
right  hand  [O  Jehovah. !]  shall,  &c. 

7.  He  shall  drink  of  the  brook,  &c.  Here,  I  suppose,  by  a  sudden 
change  of  person,  which  is  not  uncommon  in  Hebrew  poetry  (see 
civ.  y,  10),  the  king,  who  was  addressed  by  the  poet  in  ver.  5,  is  intro- 
duced in  the  third  person,  as  pursuing  his  enemies,  and  as  refreshing 
and  strengthening  himself  for  such  pursuit  by  drinking  water  from 
a  brook  which  he  finds  in  the  way. 

I  have  thus,  without  entering  into  an  examination  of  various  opin- 
ions, given  what  seems  to  me  the  literal  meaning  of  the  language  of 
the  psalm.  Whether  the  warrior-king  whom  it  describes  is  to  be  re- 
garded as  a  temporal  king  of  Israel,  or  only  as  an  image  or  type  of 
Christ  in  his  triumphant  state  in  heaven,  the  language  being  under- 
stood in  a  figurative  or  allegorical  sense,  is  a  question  which  must  be 
decided  in  view  of  all  the  considerations  which  were  glanced  at  in  the 
introduction  to  the  notes  on  this  psalm. 

Ps.  CXI. 

This  is  one  of  the  alphabetical  psalms,  in  which  each  half- verse 
begins  with  a  different  letter,  according  to  th.e  order  of  the  Hebrew 
alphabet.     (See  p.  47,  &c.) 

1.  — assembly,  —  congrerjation,  &c. ;  i.e.,  of  righteous  Israelites,  as- 
sembled in  the  temple. 

2.  —  Sought  out,  &c. ;  i.e.,  as  being  worthy  of  regard  and  admira- 
tion. 

4.  —  a  memorial,  &c. ;  i.e.,  in  bis  dealings  with  the  Israelites,  as 
recorded  in  their  history. 

9.  —  redemption,  &c. ;  i.e.,  from  Egyptian  slavery. 

Ps.  CXII. 

This  is  an  alphabetical  psalm  of  the  same  kind  as  the  last.  (See  the 
remarks  on  Ps.  i.) 

3.  — His  righteousness  shall  endure;  i.e.,  the  consequences  or  re- 
ward of  it. 

4.  —  He  is  gracious,  &c.  It  is  doubtful,  whether  tliis  is  said  of  the 
righteous  maii,  or  of  God.  From  ver.  4  of  the  last  psalm,  which 
seems  to  have  had  the  same  author  as  this,  the  last  is  the  pn'bable 
meaning. 

16 


362  NOTES. 

6,  — he  moved;  i.e.,  he  shall  stand  secure  from  destructive  (.-a- 
lamity. 

9.  —  His  horn,  &c.  An  emblem  of  power  and  authority,  borrowed 
from  animals  whose  strength  was  in  their  horns. 

Ps.  CXIV. 

In  this  psalm,  the  subject  of  which  is  the  deliverance  of  the  Israel- 
ites from  Egyptian  bondage,  the  principal  idea  is,  that  all  obstacles, 
even  those  presented  by  nature  itself,  must  give  way  before  the  power 
of  Jehovah.  "  This  psalm,"  says  Herder,  "is  one  of  the  finest  odes 
in  any  language.  The  abrupt  brevity  with  which  each  particular  is 
expressed,  the  astonished  admiration  ascribed  to  the  sea,  to  the  Jor- 
dan, to  the  mountains  and  hills,  and  repeated  in  the  interrogatory  form  ; 
the  sublime  explanation,  that  it  all  proceeded  from  a  single  glance 
of  Jehovah,  who  looked  upon  them  from  the  clouds,  a  look  wliich  con- 
verted rocks  and  stones  to  streams  and  living  fountains,  —  all  these 
give  us,  in  the  compass  of  this  little  ode,  the  substance  of  a  long 
description."  It  may  have  been  designed  for  the  celebration  of  the 
feast  of  the  passover. 

2.  —  his  sanctuary ;  i.e.,  the  people  set  apart,  and,  as  it  were,  conse- 
crated, to  be  his  peculiar  people.  — his  dominion;  i.e.,  the  people 
of  which  he  was  king  in  a  peculiar,  theocratic  sense. 

Ps.  CXV. 

This  psalm  seems  to  have  been  composed  wlien  the  nation  was  in 
distress,  or  in  great  danger,  on  account  of  foreign  enemies.  But  it  is 
idle  to  undertake  to  conjecture  the  particular  occasion  of  it. 

1.  Not  unto  us,  &c. ;  i.e..  Help  and  deliver  us,  if  not  on  our  own 
account,  yet  on  account  of  the  honor  of  thy  own  name,  and  of  thy 
promises  to  the  patriarchs.     (Comp.  Ezek.  xxxvi.  22.) 

8.  —  like  unto  them ;  i.e.,  equally  without  power  and  worthless. 

•17.  The  dead  praise  not,  &c.     See  the  note  on  vi.  5. 


Ps.  CXVI. 

Tliere  have  been  many  conjectures  in  relation  to  the  time  and 
occasion  of  the  composition  of  this  psalm.  On  account  of  some 
Chaldee  idioms  which  occur  in  it,  1  think  the  ojnnion  of  Dr.  Ham- 
mond the  most  probable  ;  namely,  that  it  was  written  by  some  pious 
Israelite  after  the  return  from  the  captivity  at  Babylon. 

3.  — pains  of  the  undcncorld.  The  literal  meaning  probably  is, 
straits  of  the  undcncorld.  The  meaning  of  the  whole  verse  is,  that  the 
writer  was  in  imminent  danger  of  death. 

7.  Return  —  to  thij  rest,  &c. ;  i.e.,  be  again  tranquil,  after  thy  anxiety 
and  agitation. 

9.  —  walk  before  the  Lord ;  i.e.,  aiming  to  serve  him  and  do  his  will. 

10.  I  had  trust,  &c. ;  i.e.,  I  did  not  cease  to  place  confidence  in  Goi 
•—  although  I  said  ;  or,  when  I  used  to  sai/. 


PSALMS.  863 

11.  —  All  men  are  liars;  i.e.,  disappoint  the  hopes  that  are  placed  in 
tliem.     All  reliance  on  human  aid  is  vain. 

13.  —  the  cup  of  salvation,  &c.;  i.e.,  of  thanksgiving  for  the  deliver- 
ance which  I  have  obtained  from  God.  It  seems  to  have  been  cus- 
tomary, after  oflering  a  sacrifice  for  some  great  deliverance,  to  make  a 
least,  at  which  the  host  would  take  a  cup  of  wine,  and,  having  par- 
taken of  it,  pass  it  round  to  his  guests.     (Comp.  Matt.  xxvi.  27.) 

15.  — the  death  of  his  ho/ij  ones ;  i.e.,  he  preserves  their  lives.  He 
considers  tlieir  death  too  costly  to  be  sufiered  for  any  light  reason. 

16.  — the  son  of  thy  handmaid ;  i.e.,  thy  servant  or  slave,  as  in  the 
parallel  line.  The  children  of  a  female  slave  belonged  of  riglit  to 
her  master. 

Ps.   CXVIII. 

This  psalm  was  probably  composed  to  be  sung  on  the  occasion  of 
the  deliverance  of  some  king  of  Israel  from  the  dangers  of  war. 
Different  parts  of  it  were  probably  to  be  performed  by  separate  choirs 
of  singers,  representing  the  king,  the  priests,  and  the  people.  The 
author  and  the  date  of  the  composition,  as  well  as  the  particular  king 
who  is  the  subject  of  it,  are  wholly  unknown.  It  is  probable,  how- 
ever, that  it  was  composed  after  the  erection  of  the  temple,  and  of 
course  was  not  a  production  of  David.  Some  apply  the  psalm  to 
Hezekiah,  after  his  deliverance  from  sickness,  and  from  the  invasion  of 
Sennacherib.  Some  suppose  tliat  it  was  sung  at  the  dedication  of  the 
second  temple,  after  the  return  from  the  captivity ;  some,  that  it 
relates  to  the  time  of  the  Maccabees,  when  Simon  was  made  governor 
of  the  Jews.  (See  1  Mace.  chap,  xiii.,  xiv.)  Another  opinion  is,  that  it 
is  not  an  individual,  but  the  whole  people  of  Israel  personified,  that  is 
introduced  as  giving  thanks  for  deliverance.  We  cannot  find  in  the 
psalm  sufficient  reasons  to  justify  this  view.  In  the  Lamentations  of 
Jeremiah,  and  in  Isaiah,  chap,  xl.-lxvi.,  there  appears,  however,  to  be 
such  a  personification  of  the  Jewish  people.  But  some  indications  in 
the  particular  passage  in  which  such  a  use  of  language  is  alleged 
seem  necessary  to  justify  the  opinion.  Some  of  the  ancient  Jews, 
perhaps  those  who  lived  in  the  time  of  Christ,  regarded  the  psalm  as 
prophetic  of  the  Messiah,  and  some  suppose  that  Christ  and  the  apos- 
tles regarded  it  as  such.  (See  Matt.  xxi.  42;  Acts  iv.  11.)  But  the 
most  common  opinion  of  interpreters  is,  that  those  verses  are  quoted 
only  by  way  of  accommodation,  or  rhetorical  illustration;  or,  at  least, 
are  applied  to  Jesus  in  a  mystical  or  allegorical  sense. 

13.  Thou  didst  assail,  &c.     An  address  to  his  enemy. 

19.  —  the  gates  of  righteousness ;  so  called  because  the  righteous 
enter  them  for  worship. 

22.  The  stone  which  the  builders  rejected,  &c. ;  i.e.,  he  whose  claims 
were  disregarded  and  despised  by  the  chief  men  of  the  nation  has 
now  attained  to  the  highest  dignity  among  his  people.  As  was 
intimated  in  the  introduction  to  this  psalm,  history  does  not  seem  to 
supply  us  with  the  means  of  determining  who  is  meant  by  the  stone 
which  the  builders  rejected.  Venema  and  Rosenmiiller  refer  it  to 
Simon,  whose  history  is  recorded,  in  1  Mace.  chap,  xiii.,  xiv.;  De 
Wette  and  Tholuck,  to  the  whole  Jewish  people. 


864  NOTES. 

24.  —  ivhich  the  Lord  hath  made;  i.e.,  so  liappy  and  distinguished. 

26.  —  that  Cometh  in  the  name  of  the  Lord.  This  language  seems  to 
be  more  appUcable  to  a  prince  than  to  tlie  whole  people. 

27.  —  to  the  horns  of  the  altar ;  i.e.,  in  order  to  be  sacrificed. 

Ps.   CXIX. 

This  is  another  of  the  alphabetical  psalms,  but  of  a  different  struc- 
ture from  any  of  tlie  preceding.  It  is  divided  into  as  many-  sections, 
of  eight  verses  each,  as  tliere  are  letters  in  tlie  Hebiew  alpluibet; 
namely,  twenty-two,  —  all  the  lines  of  tlie  first  section  beginning  with 
the  first  letter  of  it,  Aleph;  of  the  second  with  Beth  ;  and  so  to  the  last 
in  the  order  of  the  alphabet.  From  the  structure  and  character  of  the 
psalm,  it  is  generally  supposed  to  have  been  written  in  the  later  period 
of  the  Jewish  nation. 

7.  —  righteous  laws.     The  Hebrew  term  'KS)"'?^  denotes  sometimes 

the  law ;  sometimes  the  sentence  or  judgment  for  or  against ;  sometimes 
the  execution  of  the  pemdti/,  the  bestowment  of  the  reicard.  In  this  psalm  it 
is  often  difficult  to  decide  which  is  meant. 

19.  /  am  a  stranger,  &c.  As  a  stranger  Avandering  in  a  foreign  land 
feels  the  need  of  the  guidance  of  friends,  so  num,  a  stranger  in  the 
earth,  needs  the  guidance  of  God. 

25.  —  to  the  dust;  i.e.,  of  death.  (See  the  parallel  line,  and  xxii,  15  ; 
vii.  5;  xliv.  25.)     —  //uy  word;  i.e.,  thy  promise. 

26.  /  liave  declared  my  icaijs,  &c. ;  i.e.,  I  have  made  known  to  thee  my 
affairs,  my  purposes,  my  condition,  and  my  dangers ;  and  have  sought 
thine  aid. 

27.  —  thy  wonders ;  i.e.,  of  thy  love.     (See  ver.  18.) 

32.  —  enlarge  my  heart ;  i.e.,  increase  my  intelligence  (see  1  Ivings 
iv.  29) ;  or,  grant  me  deliverance  from  trouble.     (See  Isa.  Ix.  5.) 

42.  — ]u)a  that  reproachdh  me;  i.e.,  on  account  of  my  reliance  on 
thee. 

43.  —  take  not  the  word  of  truth,  &c. ;  i.e.,  do  not  deal  with  me  so  that 
I  shall  be  ashamed  to  mention  thy  word  or  thy  promise,  in  wliich  I 
have  often  gloried,  respecting  the  deliverance  which  thou  givest  to 
the  righteous,  and  the  punishment  which  thou  infiictest  on  the  wicked. 

54,  —  have  been  my  song ;  i.e.,  the  subject  of  my  song  or  rejoicing. 

—  house  of  my  pilgrimage.     This  expression  may  refer  to  the  exile  in 

Babylon,  or  to  human  life  in  general. 

56.  —  as  my  own ;  i.e.,  my  peculiar  happiness.     (Comp.  Rev.  ii.  6.) 
79.  —  turn  unto  me ;  i.e.,  unite  themselves  with  me,  and  rejoice  in 

my  deUverance.     (See  ver.  74.) 

83.  — a  bottle  in  the  smoke;  which,  being  made  of  skins,  became 
Bhrivelled  by  smoke. 

84.  How  many  are  the  days,  &c. ;  i.e.,  How  short  is  my  life. 

89.  —  like  the  heavens.     Comp.  Jer.  xxxi.  35,  36  ;  Luke  xxi.  33. 
91.   They  continue;  i.e.,  the  heavens  and  the  earth. 
108.  — free-will  offering,  &c. ;  i.e.,  my  prayers  wliich  I  freely  offer. 
118.  — their  deceit  is  vain  ;  i.e.,  their  deceitful  plans  shall  be  imsuc- 
cessful,  and  disappoint  their  expectations. 

127.  Therefore;  i.e.,  because  I  am  thy  servant,  ver.  125. 


PSALMS.  365 

139.  My  zeal  consumeth  me ;  i.e.,  I  burn  with  indignation. 

142.  —  everlasting  righteousness ;  i.e..  never  to  be  dispensed  with,  or 
made  void. 

148.  —  anticipate  the  ni(/hf -watches,  &c. ;  i.e.,  I  am  awake  before  the 
watchmen  annomice  the  night-watches,  and  need  no  warning  from 
them. 

175.  —  thij  judgments ;  i.e.,  in  my  favor.  (See  ver.  149,  156,  and  the 
note  on  ver.  7.) 

Ps.    CXX. 

It  seems  probable  that  tliis  psahn  was  composed  by  one  living  in 
exile,  though  not  in  Mesecli  and  Kedar ;  for  these  places  were  at  an 
immense  distance  from  each  other.  Mesech  was  a  barbarous  country 
in  the  North,  between  Iberia,  Armenia,  and  Colchis  ;  and  Kedaj'  was 
a  district  in  Arabia.  The  terms  are  used  figuratively  to  denote  bar- 
barous countries,  as  we  should  speak  of  living  among  Turks  or  Hot- 
tentots. For  what  may  be  said  on  the  appellation,  "  A  pbr.Jm  of  steps," 
which  is  given  to  this  and  the  fourteen  following  psalms,  see  p.  30. 

3.  —  what  advantage,  &c.  The  sense  of  the  verse  is,  that  the 
deceitful  tongue  does  not  profit,  but  rather  injures,  him  that  em- 
ploys it. 

4.  —  Like  coals  of  the  juniper ;  which  was  thought  by  the  ancients 
to  have  great  heat,  and  to  retain  it  long.  (See  Harris's  Nat.  Hist., 
p.  237,  &c.)  But  there  is  great  reason  to  doubt  whether  the  juniper  is 
the  plant  referred  to  in  this  passage.  It  is  more  probable  that  the 
broom  is  the  plant  denoted,  the  Arabic  name  of  which,  according  to 
Dr.  Robinson,  is  the  same  as  the  Hebrew,  and  the  roots  of  which  are 
regarded  by  the  Arabs  as  yielding  the  best  charcoal.  (See  Ges. 
Thesaur.,  on  Sdl,  and  Robinson's  Biblical  Researches  in  Palestine, 

vol.  i.  p.  299.  I  retain  the  term  juniper,  instead  of  broom,  from  rhe- 
torical considerations.  Ver.  3  and  4  may  be  rendered,  ]Vhat  ivill  he 
[God]  give  to  thee,  and  what  will  he  do  to  thee,  thou  false  tongne?  [He  wili 
give  thee]  sharp  arrows  of  the  mighty  man,  with  coals  of  the  juniper. 


Ps.  CXXI. 

This  psalm  seems  to  have  been  composed  by  a  poet  who  was  exiled 
fi-om  Jerusalem,  if  not  from  Palestine.  If  written  by  David,  it  may 
refer  to  the  time  of  the  rebellion  of  Absalom. 

1.  — to  the  hills;  i.e.,  of  Palestine,  on  which  God,  as  the  king  of 
Israel,  was  regarded  as  having  his  peculiar  a,bode.  (Comp.  xiv.  7, 
cxxxiv.  3,  cxxxv.  21 ;  1  Kings  viii.  42-44.) 

6.  —  Nor  the  moon  by  night.  We  have  no  evidence,  except  what  is 
implied  in  this  passage,  that  the  Jews  ascribed  any  noxious  influences 
to  the  moon.  Perhaps,  therefore,  the  verse  may  mean  nothing  more 
than  that  no  injury  should  be  received  by  day  or  by  night.  It  is  not 
impossible,  however,  that  injury  received  from  passing  t'  le  night  in 
the  open  air  may  have  been  ascribed  to  the  moon. 


366  NOTES 


Ps.  CXXII. 

It  is  not  probable  that  this  psalm  was  written  by  David.  (See  ver. 
3  and  5.) 

3.  — joined  together ;  i.e.,  wholly  built  up,  without  vacant  spaces. 

Ps.  CXXIV. 

4.  —  over  our  soul ;  i.e.,  would  have  destroyed  us. 

Ps.  CXXV. 

It  appears  from  ver.  3,  that  this  psalm  was  composed  at  a  time 
when  Palestine  was  oppressed  by  foreign  enemies,  or  in  great  danger 
from  them. 

3.  — the  portion  of  the  righteous;  i.e.,  the  land  of  Israel.  (See  cv. 
11.)  — Lest  the  righteous,  Sec.  \  i.e.,  lest  the  Jews  be  tempted  by 
idolatrous  oppressors  to  renounce  the  worship  and  service  of  Jehovah. 

5.  —  their  crooked  loays ;  i.e.,  of  the  heathen  oppressors,  or  evil- 
doers, mentioned  in  the  next  line. 

Ps.  CXXVI. 

1.  —  that  dream ;  i.e.,  we  could  scarcely  believe  our  senses,  that  so 
great  and  glorious  an  event  had  taken  place. 

4.  —  Like  streams  in  ihe  South.  The  streams  in  hot  countries,  espe- 
cially in  the  southern  deserts,  dry  up  in  the  summer  months,  but 
return  after  tlie  periodical  rains.  (See  the  note  on  Job  vi.  15,  &c.)  The 
land  of  Palestine,  deprived  of  its  inhabitants  during  the  captivity, 
might  be  compared  to  one  of  these  deserts  forsaken  by  its  streams  ; 
and  the  return  of  the  exiles  in  crowds  to  tlieir  native  land  might  be 
compared  to  torrents  of  water  returning  in  the  season  of  rain. 

5.  6.  These  verses  are  well  parajjhrased  by  Patrick :  "  Then  this 
small  liandiul  of  people,  who  are  come  to  i)lant  themselves  here  again, 
and  have  laid  the  foundation  of  the  tem])le  with  a  great  mixture  of 
sadness  and  tears  (Ezra  iii.  1"2),  shall  shout  for  joy  to  see  so  great  an 
increase,  and  tliis  pious  work  by  their  help  brought  unto  perfection  ; 
just  as  we  behold  the  poor  husbandman,  going  to  and  fro  with  a  little 
seed,  which  in  a  scarce  year  he  throws  with 'a  heavy  heart  into  the 
ground,  returning  again  and  again  from  the  field  with  songs  of  joy  in 
his  mouth,  when  the  harvest  comes  to  reward  his  past  labors  with  a 
plentiful  crop  of  corn." 

6.  — his  seed;  Literally,  his  seed-cast;  i.e.,  such  a  burden  of  seed 
as  is  fit  to  be  cast  or  scattered  lengthwise.  In  English,  the  idea  is  suffi- 
ciently expressed  in  his  seed. 

Ps.  CXXVII. 

1.  —  build  the  house,  &c.  There  seems  no  good  reason  for  referring 
this  to  the  temple.  The  expression  is  rather  proverbial,  referring  to 
houses  in  general. 


PSALMS.  3G7 

2.  —  bread  of  care ;  i.e.,  earned  by  anxious  labor.  —  in  sleep. 
This  is  an  hyperbolical  expression  to  denote,  that,  what  others  aim  to 
gain  by  wearisome  efforts,  God  gives  to  the  righteous  without  any 
such  painstaking,  as  it  were,  while  they  sleep.  (Comp.  Matt.  vi.  34.) 
Probably  nothing  more  is  expressed  than  the  sentiment  of  ver.  1  ; 
namely,  that  witiiout  the  blessing  of  God  nothing  prospers. 

4.  — of  jjoiuKf  men.  In  reference,  not  only  to  their  vigor,  but  to 
their  capacity  to  help  their  parents  a  long  time. 

5.  — speak  icitJi  adversaries  in  the  gate;  i.e.,  contend  at  law  with 
them.  Possibly,  but  not  so  much  in  accordance  with  usage  :  v/hen 
ihey  have  something  to  say  with  their  enemies  in  the  way  of  fight- 
ing. 

Ps.  cxxvin. 

2.  —  eat  the  labor ;  i.e.,  the  fruits  of  the  labor,  &c.  Thou  shalt  not 
sow,  and  another  reap.     (Comp.  Lev.  xxvi.  16  ;  iJeut.  xxviii.  33.) 

3.  — fruitful  vine.  The  fruitfulness  of  the  vine  is  the  only  point 
of  comparison.  —  within  thy  house;  where  the  customs  of  the  East 
required  the  matron  to  be  a  great  part  of  the  time. 

5.  —  out  of  Zion,  &c.     See  the  note  on  ex.  1. 

Ps.  CXXIX. 

This  psalm,  which  recounts  the  many  past  afflictions  of  the  Jewish 
nation,  and  tlie  dehverances  which  God  had  afforded  it,  and  closes  with 
imprecations  against  its  enemies,  was  probably  written  soon  after  the 
return  from  tiie  captivity. 

2.  — from  my  youth ;  i.e.,  from  the  time  of  the  bondage  in  Egypt. 
(Comp.  Hos.  ii.  15,  xi.  1.) 

3.  — ploughed  up,  &c.  A  figurative  expression  to  denote  stripes, 
and  this  to  denote  oppression  in  general. 

4.  —  cut  asunder  die  cords;  i.e.,  delivered  from  servitude. 

6.  —  grass  ujX)n  the  housetops.  The  roofs  of  the  houses  being  flat 
and  often  covered  with  earth,  grass  would  spring  up  on  them,  but 
would  soon  perish  with  the  heat  of  the  sun.  (See  Jahn's  Archaeol., 
§  34.) 

8.  —  The  blessing,  &c.  This  appears  to  have  been  a  usual  saluta- 
tion in  time  of  harvest.     (See  Ruth  ii.  4.) 

Ps.  CXXX. 

This  psalm  appears  to  have  been  written  by  one  who  was  suffering, 
in  common  witii  his  countrymen,  under  the  pressure  of  some  great 
national  calamity.  Xo  period  seems  more  suitable  for  such  a  prayer 
than  the  time  of  the  captivity. 

3.  —  treasure  up,  &c. ;  i.e.,  in  thy  memory,  for  the  purpose  of 
strictly  punishing  them. 

4.  —  That  thou  mayst  be  feared.  Hope  of  mercy  leads  to  the  rever- 
ence and  love  of  God.  Despair  would  engage  one  for  ever  in  a  course 
of  sin.  Before  the  prodigal  can  return  to  his  father,  he  must  feel  sure 
that  he  has  a  father  to  whom  he  can  return. 


368  NOTES. 

8.  —  From  all  his  iniquities ;  i.e.,  from  the  consequences,  or  punish- 
ment, of  them. 

Ps.  CXXXI. 

This  psalm  may  liave  been  composed  by  David,  when  lie  was  ac- 
cused of  aiming  to  deprive  Saul  of  liis  throne.  On  account  of  the 
accusations  of  Sanballat,  it  may  have  been  used  by  the  Jews  after 
the  captivity. 

2.  — Like  a  weaned  child;  i.e.,  I  commit  myself  to  thy  care,  ac- 
quiesce in  my  condition,  and  submit  to  be  disposed  of  as  thou  pleasest, 
as  a  weaned  child  resting  his  head  on  his  mother's  breast. 

Ps.  CXXXII. 

6.  —  heard  of  it  at  Ephratah,  &c.  Ephratah  probably  here  denotes 
the  country  of  Epln-aim,  in  which  was  Sliiloh,  where  the  ark  of  God 
remained  several  years.  The  fields  of  the  forest  probably  refer  to  Ivir- 
jath-jearim,  Avhere  tiie  ark  was  kept  a  long  time.  (See  1  Sam.  vii. 
1,  2.)  Tlie  meaning,  in  connection  with  what  follows,  seems  to  be, 
that,  having  heard  of  the  ark  in  different  and  distant  places,  and  as 
removed  from  place  to  place,  they  miglit  now  rejoice  that  it  had  a 
settled  abode. 

15.  —  bless  her  provision,  &c.  To  Zion,  regarded  as  representing 
the  nation,  abundance  and  prosperity  are  promised. 

16.  — clothe  her  priests  ivith  salvation;  i.e.,  cause  them  to  give  con- 
tinual thanks  for  salvation  granted  to  the  people. 

17.  — horn  for  David;  i.e.,  in  his  posterity.  — a  light,  &G.  This 
was  an  emblem  of  splendor  and  prosperity.  (See  xviii.  28  ;  Job  xxix. 
3,  and  the  note.) 

Ps.  CXXXIII. 

2.  — precious  perfume,  &c.  (See  the  note  on  Eccl.  vii.  1.)  • — the 
border  of  his  r/armenfs ;  i.e.,  as  seems  probable,  the  upper  border,  which 
went  round  liis  neck. 

3.  Like  the  dew  of  Ilermon.  In  a  country  where  little  or  no  rain 
falls,  except  at  particular  seasons,  the  dew  is  most  grateful  to  the 
parched  lulls.  It  also  descends  in  abundance.  "  AVe  were  sufficiently 
instructed  by  experience  what  tlie  holy  psalmist  means  'by  the  dew  of 
Hermon,  our  tents  being  as  wet  with  it  as  if  it  had  rained  all  night."  — 
Mamidreirs  Journey,  &.C.,  p.  97,  Amer.  edition.  — life  for  evermore. 
Here  life,  being  parallel  with  blessings,  signifies  prosptrifij,  happiness. 


Ps.  CXXXIV. 

1.  —  bji  night.  It  was  the  duty  of  the  priests  and  Levites  to  serve 
in  the  temple  day  and  night.  The  service  by  night  is  mentioned  in 
particular,  as  being  more  arduous.     (Lev.  viii.  35;  1  Chron.  ix.  33.) 

2.  —  to  the  sanctuary.     See  xxviii.  2. 


PSALMS.  369 


Ps.  cxxxv. 

7.  — for  the  rain  ;  i.e.,  to  accompany  it. 

13.  — memorial;  i.e.,  that  by  which  God  is  brcuglit  to  mind; 
namely,  his  perfections  continually  displayed  in  fresh  deeds  of  om- 
nipotence and  love.     (See  Exod.  iii.  15.) 

Ps.  CXXXVII. 

This  beautiful  psalm  was  probably  written  very  soon  after  the  cap- 
tivity in  Babylon,  while  the  memory  of  the  sufJerini^^s  and  indignities 
connected  with  it  was  fresh  in  the  mind  of  the  author. 

5.  —  her  cunning.  In  this  connection,  skill  in  playing  on  the  harp 
seems  to  be  referred  to.     Otherwise,  Let  mi/  right  hand  forget  me. 

6.  —  my  tongue  cleave,  &c. ;  i.e.,  refuse  its  office  in  singing. 

7.  —  children  of  Edom ;  who  had  shown  great  hostihty  to  the 
Israelites,  and  joined  with  the  Chaldaeans  in  effecting  the  destruction 
of  Jerusalem.  (Comp.  Ezek.  xxv.  12;  Obad.  10.)  Respecting  the 
imprecations  in  ver.  7-9,  with  which  the  patriotic  can  in  some  degree 
sympathize,  but  which  the  Christian  can  scarcely  approve,  see 
p.  9,  &c. 

8.  — thou  destroyer  !  I  take  "1^1"^  to  be  a  noun  (See  De  Dieu,  in 
Poole's  Synopsis.)     Otherwise,  the  desolated!  or,  luho  art  to  be  destroyed! 

Ps.  CXXXVIII. 

This  psalm  is  commonly  supposed  to  refer  to  the  circumstances  of 
David,  when,  after  the  death  of  Saul,  he  was  established  on  the  throne. 
The  term  bs'^rij  temple  (ver.  2),  seems  to  point  to  a  later  age  than 

that  of  David. 

1.  —  Before  the  gods ;  i.e.,  before  the  kings  of  the  earth,  or  (see 
ver.  4)  the  angels  of  God ;  otherwise,  before  God. 

2.  — thy  promise  above  all  thy  name;  i.e.,  thou  hast  fulfilled  thy 
promise,  and  more  than  fulfilled  it;  and  hast  done  more  than  has  ever 
been  said  or  conceived  of  tliee. 

6.  —  knoiveth  from  afar ;  i.e.,  takes  cognizance  of  them  for  the  pur- 
pose of  punishment. 

8.  —  Forsake  not  the  works  of  thine  hands ;  i.e.,  complete  what  thy 
hands  have  begun. 

Ps.  CXXXIX. 

It  appears,  from  ver.  19-24,  that  this  admirable  psalm,  to  attempt 
to  set  forth  the  excellence  of  which  by  descriptive  epithets  would  be 
folly,  was  in  some  degree  occasional.  The  author  seems  to  have  been 
led  to  the  composition  of  it  by  false  charges  against  the  uprightness  of 
his  intentions,  and  the  sincerity  and  purity  of  his  course  in  respect  to 
the  worship  and  service  of  Jehovah.  On  account  of  the  reference 
to  idolatry,  and  certain  Chaldaizing  forms  which  occm*  in  it,  some 
critics  refer  the*  psalm  to  a  later  age  than  that  of  David. 

l(j* 


870  NOTES. 

4.  For  before  the  word,  &c.  So  the  Chaldee  in  Buxtorf  s  Bible.  So 
Dr.  Watts,— 

"  He  knows  the  words  I  mean  to  gpeak, 
Ere  from  my  opening  lips  they  brejik." 

There  is  thus  some  expansion  of  the  thought  expressed  in  ver.  2  and  3. 
Otherwise,  as  in  the  common  version,  For  there  is  not  a  word,  &c. ;  i.e., 
thou  knowest  every  word  wliich  I  utter,  as  well  as  every  act  which 
I  perform. 

5.  —  layest  thine  hand  npon  vie :  i.e.,  hast  me  completely  in  thy 
power. 

9,  — ivings  of  the  morning;  i.e.,  if  I  could  move  as  swiftly  as  the 
rays  of  the  morning  sun,  which  in  an  instant  go  from  one  end  of 
heaven  to  the  other. 

15.  —  curiously  lorought  in  the  lower  parts  of  the  earth.  This  language 
seems  to  amount  to  the  same  thing  as  that  in  ver.  13,  Thou  didst  wrave 
me  in  my  mother's  womb;  i.e.,  in  as  dark  a  place  as  the  lower  parts  of  the 
earth.     (See  Ges.  Lex.  on  tjrc). 

17.  How  precious  to  me  are  thy  thoughts;  i.e.,  How  valuable  in  them- 
selves, or  how  highly  valued,  precious  in  the  contemplation,  are  thy 
purposes  of  wisdom  and  goodness,  as  displayed  in  the  formation  and 
care  of  man  !  It  appears  to  me  that  l)e  Wette  and  Gesenius  unne- 
cessarily depart  from  the  common  meaning  of  the  term  '^p'^,  when 

they  ascribe  to  it  here  the  meaning  incomprehensihle,  inconceivable. 

18.  —  Wlien  I  awalce,  I  ant  still  icith  thee ;  i.e.,  I  am  still  engaged  in 
meditating  upon  thee,  and  what  thou  hast  done. 

24.  —  icay  of  trouble,  &c.     That  D^S"  means  pai7i  or  trouble,  there 

can  be  no  doubt.  (See  Isa.  xiv.  3;  1  Chron.  iv.  9;  and  Gen.  iii.  16, 
without  regard  to  the  vowel-points.)  That  it  may  denote  sin,  or 
idolatry,  cannot  be  proved.  —  the  way  everlasting ;  i.e.,  the  way  which 
does  not  end  In  trouble  and  ruin,  as  in  Ps.  i.  6.  Or,  iji  the  ancient  way ; 
i.e.,  the  good  old  way  of  the  worship  of  Jehovah,  sanctioned  by  the 
patriarchs  Abraham,  Isaac,  and  Jacob.     (Comp.  Jer.  vi.  16.) 

Ps.  CXL. 

This  psalm  is  commonly  supposed  to  have  been  composed  by  David 
in  reference  to  the  persecution  of  Saul  and  his  courtiers. 

3.  —  sharpen  their  tongues  like  a  serpent.  Perliaps  there  may  be 
reference  to  the  serpent's  putting  out  his  forked  tongue,  and  moving  it 
rapidly,  so  as  to  appear  to  sharpen  it. 

Ps.  CXLI. 

If  this  psalm  was  written  by  David,  it  may  have  had  the  same 
general  occasion  as  the  last.  But  it  seems  to  contain  no  special  allu- 
sions to  the  circumstances  of  David.  It  is  most  probable  that  the 
author  and  the  occasion  of  the  psalm  are  unknown. 

4.  —  eat  of  their  delicacies  ;  i.e.,  associate  with  them  at  their  sump- 
tuous feasts,  where  their  evil  designs  are  discussed.   *0r,  the  expres- 


PSALMS.  371 

sion  may  be  a  figurative  one  to  denote  participation  in  their  cherished 
designs. 

6.  —  oil  for  my  head ;  as  grateful  as  perfumed  oil,  which  was  pourea 
on  tlie  head  of  guests.  (See  cxxxiii.  2,  and  the  note.  Comp.  Prov. 
xxvii.  6  ;  Eccl.  vii.  5.)  —  But  now  I  praij  Mjalnst  their  wickedness  ;  i.e., 
but  now,  when  I  experience  treatment  the  reverse  of  what  is  right 
and  kind,  I  am  impatient  under  it,  and  pray  against  my  enemies  who 
inflict  it.  (See  Doderlein's  Scholia  ad  loc.j  The  pronoun  their  refers 
to  the  enemies  of  the  poet,  whom  he  mentions  in  the  next  verse. 

6.  —  over  the  side  of  the  rock  ;  according  to  an  ancient  mode  of  pun- 
ishing malefactors.  (See  2  Chron.  xxv.  12.)  —  Then  let  them  hear  my 
words,  &c.  "  But  how,"  asks  Rosenmiiller,  "  could  they  hear  his 
words,  after  being  thrown  from  the  rock  ?  "  But  this  question  makes 
no  allowance  for  the  language  of  passionate  emotion,  which  will  not 
bear  a  strict  analysis.  St.  Paul  says  that  he  delivered  Hymeneus  and 
Alexander  to  Satan,  that  they  might  learn  not  to  blaspheme.  An  un- 
promising teacher !  we  might  say,  in  the  spirit  of  Kosenmiiller's  ques- 
tion. Besides,  we  suppose  that  the  words,  let  them  hear,  refer  to  the 
survivors,  the  people  warned  by  the  fate  of  the  judges  or  rulers. 

7.  Oar  bones  are  scattered,  &c. ;  i.e.,  the  bones  of  our  countrymen, 
friends,  or  followers.  This  may  be  understood  as  a  literal  description 
of  what  had  been  done  by  the  enemies  of  the  writer,  or  as  a  meta- 
phorical description  of  the  low  condition  to  which  he  and  his  followers 
jvere  reduced. 

Ps.  CXLII. 

According  to  the  Hebrew  inscription,  this  psalm  was  composed  by 
David  to  express  the  feelings  which  he  had  while  in  the  cave  of  Adul- 
lara  (I  Sam.  chap,  xxii.),  or  in  that  of  Engedi  (1  Sam.  chap.  xxiv.). 
Some  suppose  this  title  to  have  been  a  conjecture  of  the  person  who 
placed  it  there,  founded  on  ver.  7,  Bring  me  out  of  prison,  &c. 

7.  —  out  of  prison;  i.e.,  out  of  my  distress. 

Ps.  CXLIII. 

This  psalm,  if  composed  by  David,  may  refer  to  his  distress  during 
his  persecution  by  Saul,  or  during  the  rebellion  of  Absalom.  This  is 
one  of  the  psalms  which  some  Jewish  and  some  modern  critics  sup- 
pose to  be  designed  for  the  use  of  the  whole  people,  personified  as  a 
single  individual  in  distress.  "Without  doubt,  many  of  the  psalms 
were  designed  for  the  use  of  the  whole  people  of  Israel,  like  Christian 
hymns  for  the  use  of  a  congregation.  But  whether  there  is  a  personi- 
fication of  the  people  in  the  psalms  of  complaint  is  very  doubtful. 
Such  a  view  needs  more  positive  support  than  we  find  in  those 
psalms. 

tS.  —  in  darkness ;  i.e.,  in  hopeless  calamity.     (See  the  next  verse.) 

Ps.  CXLIV. 

This  psalm,  if  composed  by  David,  seems  to  refer  to  a  time  when 
he  was  established  on  the  throne,  but  was  yet  exposed  to  many  dan- 


372  NOTES. 

gers  from  his  own  rebellious  subjects  and  from  the  Philistines  and 
other  foreign  enemies.  It  contains  so  many  verses  borrowed  from 
other  psahiis,  that  there  is  considerable  plausibility  in  the  conjecture 
of  I)e  Wette,  that  it  was  composed,  or  rather  compiled,  long  after  the 
age  of  ])avid. 

3.  Comp.  viii.  4. 

5.  Comp.  xviii.  9. 

6.  Comp.  xviii.  14. 

7.  Comp.  xviii.  16. 

12.  —  Grown  up  in  their  youth.  It  is  somewhat  doubtful,  whether 
this  line  belongs  to  sons  or  to  plants.  The  expression  in  their  youth,  m 
the  Hebrew,  is  not  applied  to  plants,  but  only  to  persons,  and  thus 
favors  the  former  application.  On  the  otlier  hand,  it  may  be  said  that 
the  term  youth  may  be  used  metaphorically.  —  Hewn,  &c.,  probably 
elegantly  sculptured,  and  possibly  referring  to  the  Caryatides,  or  coi 
umns  representing  female  figures. 

14.  —  breaking  in ;  i.e.,  of  enemies  into  the  walls  of  our  cities 
—  goi7ig  out;  i.e.,  in  flight,  or  into  captivity  ;  or,  perhaps,  sallying  forth 
to  attack  an  enemy. 

Ps.  CXLV. 

This  is  another  of  the  alphabetical  psalms,  constructed  like  the 
twenty -fifth  and  thirty-fourth.  (See  p.  47,  &c.)  The  ancient  Jews 
had  so  high  an  opinion  of  its  excellence,  that  they  «sed  to  say,  that  a 
man  could  not  fail  to  be  a  child  of  the  world  to  come,  who  would  re- 
peat this  psalm  three  times  every  day. 

1.  —  the  king ;  i.e.,  the  true  king,  the  king  of  kings. 

Ps.  CXLVI. 

This  is  a  psalm  of  solemn  praise  to  God,  designed  probably  for  pub- 
lic worship  in  the  temple.  It  is  a  very  ancient  opinion,  that  it  was 
composed  after  the  return  from  the  cajUivity,  being  ascribed  in  the 
Septuagint  version  to  Haggai  and  Zechariah. 

8.  —  openeth  the  eyes  of  the  blind.  This  is  probably  a  figurative 
expression,  denoting  that  the  Lord  restores  from  distress  to  prosper- 
ity, when  there  are  no  hopes  from  human  aid.  (Comp.  Isa.  xxxv.  5; 
xlii.  7.) 

9.  — he  maketh  crooked ;  i.e.,  defeats  their  designs;  prevents  them 
from  attaining  the  object  at  which  they  aim. 

Ps.  CXLVII. 

This  psalm  appears,  from  ver.  2,  in  connection  with  13  and  14,  to 
have  been  composed  after  the  return  from  the  captivity. 

8.  —  the  broken  in  heart;  an  instance  of  which  is  his  restoring  those 
who  were  exiles  at  Babylon. 

10.  —  in  the  legs  of  a  man  ;  i.e.,  not  in  infantry  more  than  in  cavalry 
He  needs  neither  the  one  nor  the  other.  Otherwise,  legs  of  a  man  may 
denote  swiftness  of  foot,  which  was  considered  a  great  accompUshment 
in  an  ancient  wanior. 


PSALMS.  373 

15.  —  His  word  runneth  very  swijlli/ ;  i.e.,  that  which  he  commands  is 
Bpeedily  effected. 

18.  He  sendeth  forth  his  word;  i.e.,  gives  command. 

Ps.  CXLVIII. 

1.  — from  the  heavens;  i.e.,  ye  angels  who  are  from  the  heavens,  in 
contradistinction  from  things  on  tlie  earth,  ver.  7.  —  in  the  heights  ; 
i.e.,  tlie  lieavens. 

2.  —  ail  ye  his  hosts ;  i.e.,  of  angels.     (Comp.  1  Kings  xxii.  19.) 
4.  —  Ye  tvaters,  &c.     Comp.  civ.  3  ;  Gen.  i.  7. 

9.  —  all  cedars;  which  are  mentioned  in  xsai'ticular  as  representing 
all  wild  trees. 
14.  —  near  to  him.     Comp.  Deut.  iv.  7. 

Ps.  CXLIX. 

This  psalm  contains  no  indications  of  the  time  when  it  was  com- 
posed. The  conjecture  of  Theodoret,  that  it  was  written  after  the 
return  from  the  captivity,  when  the  nation  was  established,  and  had 
obtained  considerable  success  over  their  enemies,  seems  to  be  as  plau- 
sible as  any. 

1.  —  a  neiv  song.  The  epithet  neic  seems  to  denote  nothing  more 
than  that  the  psalm  had  not  been  before  sung,  implying,  perhaps,  that 
there  was  new  occasion  to  sing  the  praise  of  God. 

2.  —  in  him  that  made  him;  i.e.,  as  a  nation.  (Comp.  Deut.  xxxiii, 
6 

4.  —  ivith  salvation;  i.e.,  deliverance  from  their  enemies,  or  victory 
over  them.  The  distressed  probably  denote  here  the  people  of  Israel, 
mentioned  in  the  parallel  line. 

5.  —  in  their  glory  ;  i.e.,  the  glorious  condition  in  which  God,  their 
king,  has  placed  them. 

6.  —  a  tiro-edged  sword,  &c.     Comp.  ii.,  ex.,  &c. ;  Neh.  iv.  13,  &c. 

9.  —  ivhich  is  written.  This  may  refer  to  the  command  given  to  the 
Israelites  to  destroy  the  nations  of  Palestine,  in  Deut.  chap,  vii.,  or, 
more  probably,  to  what  is  written  in  the  book  of  the  Divine  Mind,  and 
referred  to  in  ii.,  ex.,  &c.  (Comp.  Ivi.  8;  cxxxix.  16;  Jude,  ver.  4; 
liev.  xiii.  8;  xx.  15.) 

Ps.  CL. 

It  may  be  supposed  that  the  first  and  last  lines  of  this  psalm  were 
sung  by  the  whole  company  of  singers,  and  that  the  other  hues  were 
sung  responsively  by  different  portions  of  it. 

1.  — in  ] lis  sanctuary ;  i.e.,  in  the  temple.  — in  his  glorious  firma- 
ment; i.e.,  in  heaven,  referring  to  the  angels. 

5.  —  cymbals,  &c.  Por  what  information  may  be  had  respecting 
the  musical  instruments  of  the  Hebrews,  see  Pfeiffer  on  the  Music  of 
the  Ancient  Hebrews,  translated  in  the  Biblical  liepository  for  October, 
1835;  Jahn's  Arclijeology,  §  92-96. 


NOTES   ON   THE  PROVERBS. 


Chap.  I. 

1-6.  These  verses  seem  to  be  designed  as  a  preface,  pointing  out 
tlie  object  and  use  of  the  Book  of  Proverbs. 

2.  — loisdom  —  instruction.  It  is  impossible  to  give  to  these  and 
similar  terms  a  precise  definition,  which  shall  apply  to  all  cases  in 
which  they  are  used.  For  their  meaning  is  more  or  less  extensive 
and  general,  according  to  the  connection  in  which  they  stand.  It 
may  be  said,  however,  tliat  the  term  rendered  icisdom,  in  its  most 
common  use  in  this  book,  denotes  a  general  knowledge  of  all  those 
subjects,  divine  and  human,  which  ought  to  engage  the  mind  of  man  ; 
and  especially  that  which  may  be  applied  to  the  conduct  of  life.  It 
has  so  extensive  a  signification,  however,  as  to  denote  the  attributes 
of  God  manifested  in  the  creation  of  the  world.  The  term  rendered 
instruction  more  commonly  denotes  that  knowledge  or  education 
which  relates  to  morals  and  manners ;  but  the  particular  meaning  and 
application  of  both  these  terms  can  be  learned  only  from  the  context 
in  the  passages  in  which  they  occur.  The  same  remark  applies  to  the 
terms  understanding,  knowledge,  and  some  others,  which  are  sometimes 
interchanged  with  the  terms  above  mentioned.  Especially,  the  con- 
nection must  show  when  any  of  these  terms  relate  to  religious  sub- 
jects, when  to  moral  conduct,  and  when  to  knowledge  in  general. 
—  words  of  understanding ;  i.e.,  which  come  from  the  intelligent,  and 
tend  to  make  the  hearer  intelligent. 

3.  —  instruction  of  prudence;  i.e.,  such  instruction  as  tends  to  make 
one  prudent.  — justice,  equity,  uprightness.  These  terms  denote  the 
same  thing,  and  are  heaped  together  in  order  to  give  weight  to  the 
sentiment. 

4.  —  to  the  simple;  i.e.,  to  him  who,  by  reason  of  inexperience,  is 
liable  to  be  imposed  upon.  We  have  an  illustration  of  the  kind  of 
simplicity  referred  to  in  this  proverb  in  the  term  young  man,  in  the 
parallel  line. 

5.  The  wise  man,  &c.  The  maxims  in  this  book  are  designed  not 
only  for  the  inexperienced  and  ignorant :  he  that  is  wise  already  will 
not  lose  his  labor  in  reading  it,  but  will  become  still  wiser. 

6.  —  deep  maxim  —  dark  sayings;  i.e.,  such  pointed,  concise,  figura- 
tive, or  enigmatical  sentences  and  maxims  as  are  contained  in  the 
Book  of  Proverbs.     The  Hebrew  term  n^Z^'^TD  seems  here  to  denote. 


376  NOTES. 

not  an  interpretation,  but  a  thing  to  he  interpreted,  i.e.,  a  deep  maxim.  The 
Septuagint  has  okotuvov  Xoyov.  Hodgson  renders  the  term  a  mys- 
tery. 

7.  The  fear  of  the  Lord.  This  expression,  according  to  Scripture 
usage,  evidently  has  no  exclusive  reference  to  the  emotion  of  fear,  but 
to  all  those  sentiments  which  man  ought  to  entertain  towards  God. 

—  he<jinning  of  knowledge.  The  Hebrew  term  sometimes  denotes  the 
tirst  of  its  kind,  the  most  excellent  part.  Hence,  the  line  may  be  i  en- 
dered,  "  The  fear  of  the  Lord  is  tlie  perfection  of  knowledge ;  "  and 
so  some  critics  have  rendered  it:  but  as  in  chap.  ix.  10  a  difFereiis 
Hebrew  word  is  used,  which  must  be  rendered  beginning,  I  prefer  to 
vuiderstand  the  line  as  conveying  the  idea,  that  religion  is  the  begin- 
ning or  foundation  of  all  valuable  knowledge,  without  wh.ich  men 
remain  ignorant  and  foolish,  however  great  their  attainments  in 
merely  human  knowledge.     The  religious  man  only  will  become  wise. 

—  Fools ;  i.e.,  impious  fools.  The  idea  of  impiety  was  often  associated 
with  the  Hebrew  term. 

8.  Hear.  This  expression  implies  attention  and  obedience.  It  is 
the  opposite  of  neglect,  in  the  parallel  line.  —  0  my  son!  Tlie  He- 
brews and  other  Orientals  addressed  their  pupils,  hearers,  or  readers, 
by  the  endearing  appellation  of  son.  The  terms  dear  reader,  friend, 
&c.,  in  some  modern  books,  correspond  to  it. 

9.  —  graceful  ivreath  —  a  cfiain,  &c. ;  i.e.,  they  shall,  being  followed, 
add  more  to  thy  beauty,  and  win  more  approbation  and  favor  for  thee 
from  God  and  good  men,  than  any  ornaments  which  thy  parents  can 
place  upon  thy  head  or  around  thy  neck. 

11.  —  innocent  in  vain;  i.e.,  to  whom  innocence  is  no  protection. 

12.  Let  us  swallow  (hem  up  alive,  &c. ;  let  us  inflict  sudden  and  unex- 
pected destruction  upon  them,  as  surely  as  Sheol  devours  the  unre- 
sisting dead. 

14.  —  thy  lot;  i.e.,  though  thou  art  young,  thou  slialt  have  an  equal 
share  in  the  plunder  with  us  veterans  of  the  trade.  Thou  shalt  draw 
lots  \\\\.\\  us,  whenever  we  determine,  by  casting  lots,  to  whom  any 
portion  of  the  plunder  we  have  gained  shall  belong.  (See  Ps.  xxii. 
18.)  —  one  purse;  containing  the  money  we  obt<iin,  of  which  all  shall 
have  a  right  to  the  same  share. 

17.  For  as  the  net  is  spread  in  vain.  Comparing  vii.  23,  the  meaning 
may  be,  that  it  is  spread  in  vain  to  the  silly  bird  which  sees  the  net, 
and  does  not  take  warning  from  it ;  and  that  the  exhortation  is,  not  to 
be  so  headstrong  and  incautious  as  the  silly  birds,  who  use  to  run  into 
the  net,  altliough  they  see  the  fowler  laying  it  before  their  eyes. 
Some,  however,  refer  the  words  in  vain  to  the  fowler,  and  suppose  the 
meaning  to  be,  that  the  fowler  loses  his  labor  who  sets  his  net  while 
the  bird  is  looking  on,  because  the  bird,  perceiving  the  danger,  will 
not  come  to  the  bait,  but  rather  fly  away  ;  and  that  those  who  are  not 
warned  by  the  evil  consequences  of  wickedness,  which  the  writer  sets 
forth,  are  even  sillier  than  the  birds.  While  plotting  destruction  for 
others,  they  are  blind  to  the  retribution  which  is  sure  to  fall  upon 
themselves. 

lU.  It  takcth  away  the  life,  &c. ;  i.e.,  it  brings  sudden  and  violent 
death  upon  those  who  have  gained  possession  of  it. 

20.  In  opposition  to  the  enticements  of  the  wicked,  wisdom  is  now 


PROVERBS.  377 

personified  as  a  teacher,  preaching  to  tlie  sons  of  men.  It  is  evi- 
dent from  this  description,  as  well  as  from  chap.  viii.  and  ix.,  that  a 
])raclical  regard  to  God  and  duty,  as  well  as  a  speculative  knowledge 
of  divine  and  human  things,  is  included  in  the  author's  idea  of  wis- 
dom. The  circumstance,  that  wisdom,  personified  as  a  teacher,  is 
represented  as  proclaiming  her  lessons  in  the  streets,  highways,  &c., 
is  supposed  by  some  to  denote,  that  in  active  lile  only  is  that  ricn 
fountain  of  experience  from  which  wisdom  is  derived.  But  it  may  be 
doubted  whether  this  particular  idea  was  in  the  author's  mind.  1 
rather  suppose,  that,  having  personified  wisdom  as  a  teacher,  lie 
represents  Jier  as  giving  her  lessons  where  it  was  customary  for 
teachers  and  philoso})hers  in  ancient  times  to  give  their  lessons.  If 
the  language  imi)lies  any  thing  more,  it  is,  that  the  lessons  of  wisdom 
are  within  tlie  reacli  of  all,  presenting  urgent  claims  to  their  attention. 
Bishop  Patrick  paraphrases  ver.  20  thus :  "  Let  me  advise  you, 
therefore,  rather  to  hearken  to  the  manifold  instructions  of  wisdom, 
Avhose  most  excellent  counsels  you  cannot  but  be  as  well  acquainted 
withal  as  you  are  with  that  which  is  proclaimed  in  the  oy.eu  streets ; 
for  you  hear  them  in  the  plain  dictates  of  yotir  own  consciences,  in 
the  laws  of  God,  in  the  mouth  of  his  prophets  and  ministers,  in  the 
admonitions  and  examples  of  good  men,  and  in  the  course  of  his  provi- 
dence and  wise  government,  which  call  upon  you  more  earnestly  and 
loudly  than  tliese  seducers  to  follow  and  obey  them." 

22.  —  simple  ones  —  simpUcity  —  scoffers  — fools.  If  by  these  differ- 
ent terms  the  author  refers  to  different  classes  of  persons, — which 
may  be  doubted,  —  the  first  class  may  denote  the  wicked  through 
inexperience,  weakness,  and  credulity  ;  the  second,  open  scoffers  at 
religion  and  virtue  ;  the  third,  hardened,  irreligious,  and  vicious  men, 
who  are  yet  self-satisfied,  and  regard  themselves  as  wiser  than  persons 
of  an  opposite  character. 

23.  —  pour  out.  The  mouth  of  wisdom  is  represented  as  a  fountain 
copiously  pouring  forth  its  streams.     —  my  spirit ;  i.e.,  my  mind. 

2-1.  —  stretched  out  my  hand.  It  is  more  agreeable  to  usage  to 
understand  this  as  a  beckoning  gesture,  inviting  the  hearer  to  come, 
than  as  one  designed  to  enforce  the  language  of  the  speaker,  or  to 
offer  assistance.     (See  Isa.  xiii.  2,  and  Ixv.  2.) 

28.  — early;  literally,  in  the  morning;  i.e.,  with  great  earnestness 
and  diligence ;  as  those  who  rise  early  in  the  morning  for  any  object 
are  in  earnest  about  it.  The  meaning  of  the  whole  verse  is,  that  the 
despisers  of  wisdom  will  not  be  able  to  escape  from  the  calamity  in 
which  they  are  involved. 

31.  —  eat  of  the  fruit,  &c.  "  Therefore,  as  it  is  just  that  men  should 
reap  what  they  sow,  and  eat  such  fruit  as  they  ])lant,  so  these  men 
shall  suffer  the  punishments  which  their  wicked  doings  naturally  pro- 
duce; nay,  be  glutted  and  surfeited  with  the  miserable  effects  of  their 
own  counsels  and  contrivances."  —  Patrick. 

32.  — the  turning  away  of  the  simjde;  i.e.,  from  duty  and  wisdom. 
"For  let  them  alone,  and  they  need  nobody  but  themselves  to  destroy 
them ;  their  escaping  dangers  only  making  them  more  audacious  to 
run  into  them."  —  Patrick. 


378  NOTES. 


Chap.  II. 

3.  —  xf  thou  wilt  call  aloud,  &c. ;  i.e.,  if  thou  wilt,  as  it  were,  give 
her  a  strong  and  pressing  invitation  to  come  and  take  possession  of 
thy  soul. 

5.  Then  shalt  thou  understand,  &c.  In  chap.  i.  7,  he  represents  reli- 
gion as  the  condition  of  attaining  true  wisdom.  Here  lie  represents 
religion  as  the  effect  of  a  sincere  and  earnest  search  after  wisdom. 

6.  For  the  Lord  giveth  wisdom.  And  let  no  one  doubt  that  he  will 
find  true  wisdom,  if  he  seek  for  it  in  the  right  way  ;  for  God  gives  it 
to  such  as  dihgently  seek  for  it.  (Comp.  Job  xxxii.  8,  xxxviii.  36; 
Dan.  ii.  21;  James  i.  5,  17.) 

9.  Then  shalt  thou  understand,  &c.  This  verse  is  connected  in  sense 
with  ver.  5 ;  ver.  6-8  being  parenthetic. 

10.  —  wisdom  entereth  —  knowledge  is  pleasant,  &.c.  The  language  in 
this  verse  seems  to  be  borrowed  from  the  entertainment  of  guests. 
Wisdom  then  enters  the  heart,  as  her  habitation,  and  is  pleasant  to 
one;  i.e.,  is  cherished  by  him  as  his  dearest  friend,  when  it  is  not 
merely  speculative,  but  a  living,  practical  principle. 

16.  — wife  of  another ;  i.e.,  the  adulteress,  who  is  here  not  a  for- 
eigner (comp.  ver.  17).  It  is  commonly  said  that  the  adulteress  is 
called  a  strange  woman,  because  that  class  of  people  were  usually  women 
of  foreign  origin.  It  is  probable,  however,  that  the  term  itself  often 
denotes  simply  one  of  a  strange  lamily,  one  not  belonging  to  the 
taniily  of  the  tempted  person. 

17.  — friend  of  her  youth ;  i.e.,  the  husband  to  whom  she  was  united 
when  young.  — covenant  of  her  God;  i.e.,  the  marriage  covenant,  in 
contracting  which,  God  was  called  to  witness  by  the  parties.  (Comp. 
Mai.  ii.  14.) 

18.  —  shades  of  the  dead.     tJ'^i^t'l,  literally,  the  weak;  the  shades  or 

ghosts  of  the  dead,  which  the  ancient  Hebrews  represented  as  dwell- 
ing together  in  Sheol,  destitute  of  blood  and  animal  life,  and  therefore 
weak  and  languid,  like  a  sick  person  (Isa.  xiv.  10),  but  yet  having 
some  faculties,  such  as  perception  and  memory. 

19.  —  return  again ;  —  patlis  of  life.  The  image  of  the  preceding 
verse  seems  to  be  continued ;  and  the  representation  is,  that  it  is  as 
difficult  for  one  who  has  become  intimate  with  an  adulteress  to  recover 
from  the  moral  and  temporal  ruin  in  which  ho  involves  himself,  as  it 
is  for  one  who  has  gone  down  to  the  place  of  the  dead  to  return  to  the 
land  of  the  living. 

21.  —  dicell  in  the  land.  To  dwell  till  death  in  the  land  of  Israel, 
the  glory  of  all  lands,  the  land  of  many  promises,  and  not  to  be  driven 
from  it  into  a  foreign  country,  was  considered  an  inestimable  blessing 
by  every  true  Hebrew.  Hence  it  was  used  as  an  image  of  the  highest 
good.  It  is  often  difficult,  as  in  this  passage,  to  decide  whether  the 
expression  is  to  be  understood  in  a  literal  or  a  figurative  sense.  In 
Matt.  V.  5,  occurs  the  figurative  use  of  the  expression. 


PROVERBS.  379 


Chap.  III. 

2.  —  peace ;  i.e.,  prosperity,  satisfaction,  that  which  is  the  object  of 
every  one's  desire  and  pursuit,  and  that  which  he  wishes  for  his 
friend. 

3.  —  kindness  and  truth.  On  account  of  tlie  latter  clause  of  the 
verse,  I  understand  these  words  as  denoting  the  duties  of  humanity, 
sincerity,  and  justice  in  man.  Others,  on  account  of  the  use  of  the 
terms  in  otlier  passages  to  denote  the  favor  of  God,  and  his  faithful- 
ness to  his  promises,  understand  them  in  the  same  sense  here ;  and 
suppose  the  pronoun  them,  in  the  next  line,  to  refer  back  to  precepts  in 
ver.  1.  — around  thy  neck;  i.e.,  let  them  never  be  forgotten  or  neg- 
lected, as  you  cannot  fail  to  see  and  care  for  the  ornamental  chains 
which  you  wear  around  your  neck. 

5.  —  lean  not,  &c. ;  as  one  leans  upon  a  staff.  The  precept  in  this 
line  is  limited  and  explained  by  the  preceding  parallel  line.  It  is,  that 
no  one  should  trust  to  gain  the  ends  which  he  seeks,  or  to  obtain  hap- 
piness, by  his  own  sagacity  and  wisdom,  without  the  Divine  blessing  ; 
that  the  favor  of  God  is  more  essential  to  a  happy  life  than  any 
labored  plans  which  the  human  understanding  can  devise. 

8.  —  thy  muscles ;  which,  with  the  bones  mentioned  in  the  next  line, 
were  meant  to  denote  the  whole  body.  — moisture  to  thy  bones;  the 
bones  being  supposed  to  be  dried  up  in  sickness.  (See  xvii.  22;  Job 
xxi.  21;  Ps.  cii.  3.) 

9.  Honor  the  Lord,  &c. ;  i.e.,  obey  the  directions  of  the  law  by 
bringing  thy  oblations  to  the  house  of  God,  and  offering  the  first-fruits 
of  the  harvest  and  the  vintage,  in  token  of  thy  gratitude  and 
dependence. 

18.  —  tree  of  life ;  i.e.,  a  tree,  the  fruits  of  which  lengthen  life.  It 
is  also  probable  that  the  expression  has  reference  to  the  tree  of  life  in 
paradise  (Gen.  ii.  9,  iii.  22),  here  used  as  the  emblem  of  constant  and 
durable  happiness. 

20.  —  deep  waters  were  cleft ;  i.e.,  separated  into  two  masses,  one 
above  and  the  other  beneath  the  firmament,  according  to  the  account 
in  Gen.  i.  6,  7.  With  the  mass  of  waters  above  the  firmament  were 
supposed  to  be  connected  the  clouds  which  drop  down  the  dew. 

22.  —  life  to  thy  soul ;  i.e.,  these  precepts,  being  observed,  will  give 
thee  animation,  cheerfulness,  and  vigor,  when  other  things  fail  thee. 
—  grace  to  thy  neck  ;  i.e.,  they  shall  be  ornamental  to  thee,  and  secure 
thee  favor  and  admiration  more  than  the  neck-chain  which  is  worn  to 
adorn  the  body.     (Conip.  i.  9.) 

25.  —  storm ;  the  same  word  which  is  used  in  chap.  i.  27. 

34.  —  treateth  scornfully.  I  suppose  this  means  simply,  that  God 
will  punish  the  scorners,  without  reference  to  any  particular  mode  of 
punishment.  So,  in  the  New  Testament,  we  read,  "  If  any  man  cor- 
rupt the  temple  of  God,  God  will  corrupt  him ;  "  as  it  stands  in  the 
original.  (1  Cor.  iii.  17.)  The  particular  expressions  used,  having 
reference  to  the  sin  which  is  punished,  are  merely  for  strength  and 
emphasis.  A  similar  use  of  threatening  language  is  very  common  in 
conversation. 

35.  —  bear  off;  i.e.,  they  shall  take  it  up,  and  bear  it  off,  as  their 
portion.  Otherwise,  shame  shall  bear  off  fools  ;  i.e.,  sweep  them  away 
like  chaflf. 


880  NOTES. 

Chap.  IV. 

1.  —  of  a  father.     See  the  note  on  i.  8. 

4.  —  and  live.  An  emphatic  expression,  and  sufficiently  agreeable 
to  the  English  as  well  as  the  Hebrew  idiom,  for  "  thou  shalt  live,"  i.e  , 
live  happily. 

7.  —  principal  thincj ;  i.e.,  the  most  excellent  of  all  possessions. 

9.     See  the  note  on  i.  9. 

12.  —  goest,  —  runnest;  "  if  thy  actions  and  designs  have  no  other  rule, 
thou  shalt  be  at  ease,  and  free  from  those  straits  and  difficulties  which 
others  meet  withal ;  and,  in  case  thy  business  shall  require  haste,  this 
will  be  the  safest,  as  well  as  the  most  inofiensive  (if  not  the  shortest), 
way  to  accomplish  thy  ends." 

13.  —  thy  life ;  i.e.,  thy  most  precious  treasure,  —  that  upon  which 
all  happiness  depends. 

16.  —  caused  some  to  fall ;  i.e.,  to  stumble  and  fall  over  the  stumbling- 
blocks  set  in  their  path.  The  expression  in  this  verse  may  denote 
that  the  wicked  rest  not  till  they  have  brought  some  one  to  ruin  by 
plunder,  &c. ;  or  till  they  have  seduced  some  one  to  become  a  partaker 
of  their  wickedness.  The  former  meaning  seems  to  be  most  favored 
by  the  connection. 

17.  —  bread  of  iciclrdness,  —  ivine  of  violence  ;  i.e.,  obtained  by  dis- 
honesty and  rapine,  and  not  by  honest' labors.  Others  understand  the 
verse  as  denoting,  that  it  is  very  agreeable  to  the  wicked,  like  bread 
and  wine  to  them,  to  do  mischief. 

18.  —  light  of  dawn  ;  i.e.,  it  is  full  of  brigh.tness  and  joy.  Their 
way  shines  to  themselves,  in  the  joy  and  comfort  of  it ;  before  others, 
in  the  lustre  and  honor  of  it.  It  is  a  growing  light :  it  shines  more  and 
more,  not  like  the  light  of  a  meteor,  which  soon  disappears,  or  that 
of  a  candle,  which  burns  dim  and  burns  down  ;  but  like  that  of  the 
dawn,  which  is  soon  followed  by  that  of  the  rising  sun,  which  will 
arrive,  in  the  end,  at  the  perfect  day.  The  light  of  the  dayspring 
will  at  length  be  noonday  light,  and  it  is  this  to  which  the  righteous 
are  pressing  forward. 

19.  — at  what  they  stmnhle ;  i.e.,  like  travellers  in  a  dark  and  dan- 
gerous road,  they  are  in  constant  danger  of  falling  into  ruin, 

21.  — in  the  midst  of  tliy  heart;  i.e.,  as  a  most  precious  treasure, 
which  is  kept,  not  in  an  outer  apartment,  but  in  the  innermost  recesses 
of  the  house. 

22.  — health;  more  literally,  healing. 

23.  For  from  it  goeth  forth  life.  I  understand  this  line  to  mean, 
that  as  natural  life,  nian's  most  precious  possession,  depends  upon 
the  heart,  so  his  true  happiness,  his  well-being,  depends  upon  a  well- 
regulated  mind  and  well-regulated  affections.     (See  ver.  13.) 

25.  Let  thine  eyes  look  straight  forward.  The  phraseology  of  this 
verse  is  borrowed  from  a  traveller  who  keeps  fixed  in  the  direction  of 
the  road,  and  does  not  allow  his  eyes  to  wander  on  one  side  and  the 
other,  lest  by  so  doing  he  should  stumble  over  a  stone,  or  fall  into  a 
hole.  The  precept  points  out  the  necessity  of  being  on  our  guard 
against  the  seductions  of  the  wicked,  of  directing  all  our  actions  by  a 
good  intention  to  a  right  end,  and  of  not  allowing  the  mind  to' be 
diverted  trom  it  by  any  temptations. 

26.  — be  steadfast;  i.e.,  not  turning,  now  in  one  direction,  now  in 
another.     The  thought  is  exj^ressed  more  clearly  in  the  next  verse 


PROVERBS.  881 


Chap.  V. 

2.  — lips  jnay  preserve  hiowledije ;  i.e.,  not  only  lay  up  wisdom  fof 
thyself,  but  be  ready  to  impart  it,  as  thou  shalt  have  opportunity. 

4.  But  her  end  is,  &e. ;  i.e.,  the  end  to  which  she  leads  her  victims. 

5.  —  the  underworld.  The  meaning  is,  that  the  harlot,  quickly  and 
surely,  leads  those  wlio  follow  her  to  death. 

6.  —  ponder  the  wai/  of  life;  and  so  turn  to  it  from  the  way  to  Sheol. 
Her  paths  are  unsteady  and  vacillating,  while  she  is  unconscious  of  it ; 
i.e.,  she  is  so  absorbed  and  bewildered  in  her  vacillating  course  of 
life,  that  she  fails  to  ponder  the  path  of  safety  and  happiness. 

9.  —  thi/  bloom ;  i.e.,  the  beauty  and  strength  of  thy  body.  —  thij 
years;  i.e.,  thy  life.  —  others,  &c.  The  plural  may  be  used  as  refer- 
ring, not  only  to  the  harlot,  but  to  her  base  attendants  and  children. 
—  a  cruel  one.  This  may  refer  to  a  cruel  master  to  whom  he  might  be 
sold  for  the  crime  of  adultery. 

11.  —  thy  flesh  and  thy  body  are  consumed;  i.e.,  well-nigh  consumed  ; 
when  thou  art  reduced  to  a  mere  skeleton. 

14.  In  the  vddst  of  the  congrex/ation,  &c. ;  i.e.,  so  as  to  be  a  public 
example  and  a  shameful  spectacle  to  all  men.  Some  suppose  that  the 
line  has  reference  to  condemnation  for  adultery  in  court,  or  to  stoning 
in  the  midst  of  a  multitude. 

15.  Drink  icater,  &c. ;  i.e.,  be  faithful  to  thine  own  marriage  bed. 
Similar  images  occur  in  Num.  xxiv.  7 ;  Ps.  Ixviii.  26 ;  Cant.  iv.  12 ; 
Isa.  xlviii.  1 ;  Hos.  xiii.  15 ;  Sirach  xxvi.  12. 

16.  —  thy  fl)untains,  &c.  ;  i.e.,  thy  children  which  shall  be  numerous. 
(Comp.  Num.  xxiv.  7;  Isa.  xlviii.  1.)  I  see  no  sufficient  reason  for 
altering  the  Hebrew  text  by  conjecture,  so  as  to  make  another  mean- 
ing, by  the  insertion  of  a  negative,  according  to  a  few  manuscripts  of 
the  Sei)tuagint. 

17.  — thee  alone;  i.e.,  thou.mayst  be  confident  that  the  children 
of  your  wife  are  truly  yours  ;  whereas  the  children  of  harlots  are  of 
uncertain  paternity.     (Comp.  Sirach  xxvi.  19-21.) 

18.  — thy  fountain ;  i.e.,  thy  wife.  — shall  be  blessed;  i.e.,  have  a 
numerous  offspring.     (Comp.  Ps.  cxxviii.  3.) 

19.  A  lovely  hind,  a  graceful  doe.  The  Arabs  have  the  proverbial 
expression,  "More  beautiful  than  the  ibex,  or  mountain-goat."  (See 
Bochart,  tom.  ii.  p.  899.)  It  appears  also  from  Bochart,  that  the  ibex 
was  domesticated  for  amusement,  as  a  lovely  creature  which  they 
delighted  to  adorn  with  chains,  garlands,  &c.  Roberts,  ad  loc,  says, 
"  The  hind  is  celebrated  for  affection  to  her  mate ;  hence,  in  the  East, 
a  man,  in  speaking  of  his  wife,  often  calls  her  by  that  name." 
(Comp.  Cant.  ii.  9,  &c.) 

21.  —  the  eyes,  &c.  The  most  secret  sins,  such  as  that  condemned 
in  this  chapter,  are  known  to  God,  as  well  as  the  most  public  trans- 
gressions. 

22.  —  ensnare  —  cords,  &c.  The  image  is  borrowed  from  the  condi- 
tion of  a  wild  beast  or  bird,  caught  in  the  nets  of  the  hunter.  The 
inevitable  miseries  or  punishment  of  transgression  are  set  forth.  It 
brings  a  man  into  captivity  to  misery. 


382  NOTES. 


Chap.  VL 

1.  —  stricken  hands.  This  expression  denotes  the  same  thing  as 
the  expression  become  a  surety,  in  the  parallel  line.  If,  by  giving  thy 
hand  to  a  creditor  in  presence  of  the  debtor,  thou  hast  become  respon- 
sible for  the  debt  of  the  latter. 

2.  —  ensnared.     Comp.  ver.  5. 

3.  — fallen  into  the  hands,  &c.  This  may  denote  that  the  surety  lias 
placed  himself  at  the  mercy  of  the  debtor,  who,  by  neglect  or  misfor- 
tune, may  expose  him  to  the  paj^ment  of  the  debt ;  or  at  the  mercy  of 
tlie  creditor.  From  what  follows,  the  first  seems  the  more  probable 
explanation.  — prostrate  thyself,  &c. ;  i.e.,  earnestly  entreat  the  debtor, 
for  whom  you  have  become  bound,  to  pay  the  debt,  and  thus  release 
you  from  the  obligation  which  you  have  assumed. 

5.  —  as  a  roe.  The  comparison  may  refer  to  the  anxiety  and  the 
efforts  of  the  roe  or  gazelle  to  extricate  itself,  or  to  the  speed  with 
which  it  runs  away.  The  fleetness  of  the  animal  is  proverbial  in  the 
countries  which  it  inhabits.     (See  Robinson's  Calmet,  art.  Antelo/ie.) 

7.  —  overseer,  &c.  The  diligence  of  the  ant  is  the  more  remarka- 
ble, as  it  has  no  overseer  to  exact  its  labor.  It  is  worth  mentioning, 
that  Aristotle,  having  spoken  of  cranes,  bees,  and  ants  as  living  in  a 
political  state,  says  that  the  two  former  lived  under  a  ruler,  the  latter 
not. 

8.  —  in  the  summer  her  food ;  as  a  provision  for  winter.  The  illus- 
tration is  borrowed  from  what  was  a  universal  notion  in  ancient 
times  respecting  the  ant.  But  the  ant  is  now  supposed  to  pass  the 
winter,  in  cold  climates,  in  a  torpid  state. 

10.  A  little  sleep,  &c.  This  verse  is  to  be  regarded  as  the  expostu- 
lation of  the  sluggard,  when  called  upon  to  leave  his  bed. 

11.  — like  a  robber;  i.e.,  swiftly,  unexpectedly,  irresistibly.  (Comp. 
ver.  15.) 

V2.  A  worthless  ivretch ;  literally,  a  man  of  Belial.  An  expression 
denoting  mingled  abhorrence  and  contempt ;  the  most  reproachful  epi- 
thet which  one  Hebrew  could  apply  to  aiiotlier. 

13.  —  ivinketh  with  his  eyes ;  who  intimates,  by  signs  with  the  eyes, 
hands,  or  feet,  the  base  designs  which  he  is  afraid  or  ashamed  to 
express  in  plain  words,  or  which  he  wishes  to  conceal  from  persons 
who  are  present.  —  S}>eaketh  with  his  feet,  —  teacheth  icith  las  fingers. 
Roberts,  in  his  Illustrations  (p.  366),  observes,  "  When  the  Easterns 
are  in  tlieir  houses,  they  wear  no  sandals,  so  their  feet  and  toes  are 
exposed.  When  guests  wish  to  speak  with  each  other  so  as  not  to 
be  observed  by  the  host,  they  convey  their  meaning  by  the  feet  and 
toes.  Does  a  jierson  wish  to  leave  a  room  with  another,  he  lifts 
up  one  of  his  feet ;  and,  should  the  otlier  refuse,  he  also  lifts  up  a 
foot,  and  then  suddenly  puts  it  down  on  the  ground."  —  "  When  mer- 
chants wish  to  bargatu  in  presence  of  others  without  making  known 
their  terms,  they  sit  on  the  ground,  have  a  piece  of  cloth  thrown  over 
the  lap,  and  tlien  put  each  a  hand  under,  and  thus  speak  with  their 
fingers.  When  the  Brahmins  convey  religious  mysteries  to  their 
disciples,  they  teach  with  their  fingers,  having  the  hands  concealed  in 
the  folds  of  their  robes." 


PROVERBS.  383 

16.  —  six  —  sf^ven.  This  mode  of  enumeration  is  found  in  otlier 
parts  of  the  Old  Testament,  as  also  in  the  sententious  compositions  of 
the  Arabs  and  Persians.  (See  Kos.  ad  loc.  Comi).  xxx.  18,  29;  Job 
V.  19;  EccL  xi.  2.) 

17.  Lo/}i/  eyes;  i.e.,  pride,  hauglitiness. 

21.  —  around  thij  neck.     See  i.  9,  iii.  3,  and  the  note. 

22.  — they  shall  (/aide;  i.e.,  the  commandment  and  the  precepts, 
ver.  20. 

23.  —  to  life ;  i.e.,  to  true,  solid,  lasting  happiness ;  so  misery  is 
expressed  by  the  term  death. 

25.  —  catch  thee,  &c. ;  i.e.,  suffer  not  thyself  to  be  caught  in  the  nets 
of  her  wanton  eyes.  Perhaps  the  eyelids  in  particular  are  mentioned, 
because  it  was  the  custom  in  the  East  to  paint  them.  (See  note  on 
Jer.  iv.  30.) 

26.  — precious  life ;  i.e.,  shortens  life  by  starvation,  in  reference  to 
the  parallel  line;  or  by  the  jealousy  of  the  husband  (see  33-35),  or  in 
some  other  way. 

30.  —  overlook;  i.e.,  do  not  let  him  go  unpunished,  though  he  .may 
plead  an  excuse,  which  the  adulterer  cannot.  The  thief  had  no  food, 
and  stole  some ;  the  adulterer  had  a  wife,  or  might  have  had,  and  yet 
corrupted  his  neighbor's  wife. 

35.  —  content ;  to  remit  the  penalty  of  death.     (See  Lev.  xx.  10.) 


Chap.  VII. 

3.  — upon  thy  fingers ;  like  a  ring,  which  is  not  out  of  sight,  and 
which  is  kept  with  the  utmost  care. 

4.  Say  imto  ivisdom,  &c. ;  be  as  well  acquainted,  as  famihar,  with 
wisdom  as  with  a  beloved  sister.     (Comp.  Job  xvii.  14.) 

8.  —  her  corner.  The  expression  here  probably  denotes  the  house 
of  the  harlot,  as  is  suggested  by  the  parallel  line ;  and  not  merely  her 
temporary  station,  as  in  ver.  12. 

11.  —  unruly.  The  term  is  applied  in  Hos.  iv.  16  to  an  untamed 
heifer. 

14.  — have  been  upon  me;  i.e.,  avow  to  pay  them  has  been  upon 
me.  These  thank-offerings,  or  peace-offerings,  consisted  of  oxen, 
sheep,  or  goats,  which  were  offered  in  acknowledgment  of  some  bless- 
ings received.  Considerable  portions  of  these  victims  used  to  be 
returned  by  the  priests  to  those  who  offered  them,  and  afforded  mate- 
rials for  a  feast,  to  wliich  they  used  to  invite  their  neighbors  and 
friends. 

17.  —  sprinkled,  &c. ;  i.e.,  with  the  liquid  extract  of  the  spices  men- 
tioned. 

22.  —  as  one  in  fetters  to  the  chastisement  of  the  fool.  "  One  in  fetters  '* 
corresponds  to  the  ox  in  the  parallel  line,  and  denotes  the  unresisting 
spirit  and  the  forgetfulness,  or  disregard  of  consequences,  with  which 
the  young  man  follows  the  allurements  of  forbidden  pleasure.  Other- 
wise, as  fetters,  &c.  For  a  defence-  of  the  version  which  I  have 
adopted,  I  refer  to  Buxtorf 's  Lexicon,  or  Gesenius's  Thesaurus,  on  the 
term  DSJ?. 


384  NOTES. 


Chap.  VIII. 

X.  —  wisdom.  It  is  difficult  to  conceive  that  any  one  who  attends 
to  what  is  said  of  wisdom  in  the  Book  of  Proverhs,  and  compares  this 
cha])ter  with  chap.  i.  20,  «S:C.,  iii.  13,  20,  and  ix.  1-0,  sliould  fail  to  per- 
ceive that  the  author  personifies  tlie  attribute  of  wisdom  ;  that  he 
represents  wisdom  as  a  female  and  a  queen,  dispensing  her  rewards  to 
tliose  who  gain  her  acquaintance,  and  tlie  assistant  of  the  Almiglity 
in  the  creation  of  the  world.  Eespecting  the  theory,  that  the  autlior 
describes  a  real  })erson,  the  Messiah,  or  Jesus  Christ,  it  is  sufficient  to 
say,  that  there  is  no  proof  of  it,  either  in  this  book  or  in  any  part  of  the 
Old  or  New  Testament ;  and  of  course  it  devolves  upon  those  who  main- 
tain that  any  thing  more  than  the  attribute  of  wisdom  is  described  to 
prove  it.  For  what  the  author  professes  to  describe  is  ivisdom.  (Comp. 
Job  xxviii.  25-28.)  Adam  Clarke  remarks  on  this  verse :  —  "Here 
wisdom  is  again  personified ;  but  the  prosopopoeia  is  carried  on  to  a 
greater  length  than  before,  and  with  much  more  variety.  It  is  rep- 
resented in  this  chapter  in  a  twofold  point  of  view  :  1.  Wisdom,  the 
power  of  judging  rightly,  implying  the  knowledge  of  divine  and 
human  things.  2.  As  an  attribute  of  God,  particularly  displayed  in 
the  various  and  astonishing  works  of  creation.  Nor  has  it  any  other 
meaning  in  this  whole  chapter,  whatever  some  of  the  Fathers  may 
have  dreamed,  who  find  allegorical  meanings  every  where.'' 

2.  — top  of  the  high  places;  where  heralds  often  made  their  procla- 
mations.    (Comp.  Luke  xii.  3.) 

9.  —  to  the  man  of  undersla/idiny ;  i.e.,  who  does  not,  like  a  fool, 
despise  instruction. 

12.  —  dwell  with  prudence ;  i.e.,  between  wisdom  and  prudence  there 
is  an  intimate  union.  Those  who  have  wisdom  will  have  sound  dis- 
cretion in  the  conduct  of  life. 

13.  In  connection  with  the  discourse  in  praise  of  wisdom,  this 
verse  seems  to  mean,  that  with  true  wisdom  is  connected  that  fear 
of  God  which  leads  to  hohness  of  life ;  in  other  words,  that  the  wise 
man  will  manifest  his  religion  in  his  life.     (Comp.  1  John  iv.  20.) 

14.  Counsel;  the  capacit}^  of  managing  difficult  affairs,  and  bring- 
ing them  to  a  successful  issue.  —  /  have  strength.  So  Eccl.  vii.  19, 
"  Wisdom  strengthens  the  wise  more  than  ten  mighty  men,"  &c. 

15.  — kings  reign;  i.e.,  the  thrones  of  kings  can  be  securely  estab- 
lished, and  the  regal  duties  successfully  discharged,  only  upon  the  prin- 
ciples of  true  wisdom. 

17.  /  love  them,  &c.  The  lovers  and  seekers  of  wisdom  shall  attain 
it,  and  the  blessings  which  it  confers. 

18.  —  are  ivith  me;  i.e.,  in  order  to  be  bestowed  upon  those  who  seek 
and  find  me.     (Comp.  iii.  16.) 

22.  —  created  me,  &c.  Created,  or  formed,  is  the  primary  meaning 
af  the  verb  T'\2'Q.     (See  Gesenius's  Thesaurus.)    It  is  so  translated  by 

the  Septuagint,  Chaldee,  and  old  Syriac  versions.  Thus  also  in  Gen. 
xiv,  19,  "  The  most  higli  God,  who  made  heaven  and  earth,"  the  same 
word  is  used.  So  also  in  Deut.  xxxii.  6,  "  Is  he  not  thy  father,  that 
created  thee  ? "     So  Ps.  cxxxix.  13,  "  Thou  hast  created  my  reins." 


PROVERBS.  385 

The  meaning  created,  or  formed,  seems  also  to  lie  confirmed  by  ver.  25, 
Before  the  hills,  I  teas  brought  forth."  (See  also  the  Son  of  Siracii, 
chap.  xxiv.  9.)  At  the  time  when  visdom,  in  this  passage,  was  regarded 
as  a  real  person,  and  not  a  mere  rhetorical  personification  of  an  attri- 
bute, there  was  a  controversy  between  the  Arians  and  Athanasians, 
whether  tiie  term  in  question  should  be  rendered  created  or  possessed. 
Some  of  the  latter  contended,  that  sKTtae  was  a  corrupt  reading  of  the 
Septuagint  for  tKr/jaaro ;  and  some,  that  the  passage  related  to  the  hu- 
man nature  of  Christ.  Since  the  true  view  has  prevailed,  that  wisdom 
is  only  personified,  the  rendering  created,  ov  formed,  has  been  regarded 
as  more  agreeable  to  the  connection.  —  the  firstling  of  his  ivay ;  i.e.,  tlie 
first  production  of  his  operating,  creative  energy  ;  i.e.,  when  Jehovah 
went  forth,  or  proceeded,  to  create  the  world,  when  he  commenced  his 
way,  course,  or  process  of  creation,  I  was  his  first  production.  He  caused 
rae  to  proceed  from  himself  to  be  his  assistant  in  producing  a  we!l- 
ordered  world  out  of  chaos.     In  Job  xxvi.  14,  xl.  19,  the  term  Tj"!", 

way,  in  the  plural,  denotes  the  icorlcs  of  God.  Tlie  i&vxn  first  has  refer- 
ence to  time  chiefly,  but  has  connected  with  it  the  idea  of  superiority 
or  excellence.  It  is  the  same  term  which  is  used  in  Gen.  xlix.  8, 
"  Keuben,  thou  art  my  first-born,  the  firstling  of  my  strength."  It  is 
also  the  term  which  is  applied  to  the  firstfruits  offered  in  the  temple 
(Lev.  ii.  12,  xxiii.  10;  Deut.  xviii.  4,  xxvi.  10).  The  term  is  also  used 
to  denote  the  chief  of  its  kind,  dropping  the  idea  of  priority  in  time- 
Thus,  the  river-horse  is  called  the  chief  of  the  works  (hterally,  ivays) 
of  God.  As  to  the  \Aiim,  literal  meaning  of  the  verse,  and  of  the  fol- 
lowing passage,  it  is  simply  that  wisdom  was  exercised,  or  put  forth, 
as  the  antecedent  condition  of  the  production  of  the  world,  or  that  the 
world  was  made  by  tlie  wisdom  of  God,  as  in  Jer.  li.  15,  "  He  estab- 
lished the  world  by  his  wisdom,  and  by  his  understanding  he  spread 
out  the  heavens."  (So  Prov.  iii.  19;  Ps.  civ.  24  ;  Job  xxviii.  25-28.) 
God's  putting  forth  of  wisdom  being  regarded  as  antecedent  in  time  to 
the  actual  creation  of  the  visible  world,  the  author,  who  had  previ- 
ously repi'esented  wisdom  as  having  length  of  days  in  her  right  hand, 
and  in  her  left  hand  riches  and  honor,  here,  by  a  bold  figure,  personifies 
wisdom  as  being  formed  to  be  the  assistant,  counsellor,  and,  as  it  were, 
architect  of  the  Deity,  in  the  formation  of  the  world  out  of  chaos.  This 
bold  personification  is  perfectly  agreeable  to  the  genius  of  the  Hebrew 
poets,  who  represent  Zion  as  "stretching  out  her  hands,  having  none 
to  comfort  her ; "  the  inanimate  ways  which  lead  to  the  temple,  as 
"mourning  because  none  came  to  the  solemn  feasts,"  and  the  trees  of 
the  field  as  "  clapping  their  hands,"  in  token  of  joy  when  the  ransomed 
of  Jehovah  returned  to  Zion.  (See  the  note  on  ver.  1.)  The  design 
of  the  author  is  to  give  the  very  highest  praise  of  wisdom,  by  represent- 
ing  it  as  not  confined  to  common  affairs,  not  even  to  the  office  of  kings, 
and  as  not  being  of  modern  or  human  origin ;  but  that  it  was  older 
than  the  creation,  and  that  without  its  aid  the  Almighty  formed  no 
part  of  his  works.  The  eulogies  upon  law  by  Cicero  and  Hooker  pro- 
ceeded from  a  similar  train  of  thought.  See  Cicero  de  Legibus,  lib. 
ii.  cap.  4,  and  Hooker's  Ecclesiastical  Polity,  at  the  end  of  book  1, 
where  we  read,  "  Of  law  there  can  be  no  less  acknowledged  than 
that  her  seat  is  the  bosom  of  God,  her  voice  the  harmony  of  the 

17 


386  NOTES. 

world  :  all  things  in  heaven  and  earth  do  her  homage,  the  veiy  least 
as  feeling  her  care,  and  the  greatest  as  not  exempted  from  her  power ; 
both  angels  and  men,  and  creatures  of  what  condition  soever,  though 
each  in  ditierent  sort  and  manner,  yet  all  with  uniform  consent,  admir- 
ing lier  as  the  mother  of  their  peace  and  joj."  The  writer's  idea  of 
the  creation  of  wisdom  belongs  merely  to  tlie  rlietorical  personification 
of  it.  Before  we  can  conceive  of  wisdom  as  waiting  upon  the  Deity 
as  a  person,  we  must  suppose  her  created.  But  the  simple  idea  on 
which  the  personification  was  founded  is,  that  the  exercise  of  wisdom 
by  God  preceded  the  creation  of  the  world,  as  the  condition  of  its 
order  and  beauty. 

23.  —  anointecV  Wisdum  is  the  most  ancient  queen  in  the  world. 
God  himself  anointed  her  as  such,  before  the  origin  of  the  visible 
world. 

27.  —  drew  a  circle,  &c. ;  i.e.,  by  causing  the  apparently  concave 
surface  of  the.  sky  to  form  a  cnrved  boundary  to  tlie  w'aters  which 
surrounded  the  earth,  according  to  the  opinion  of  the  ancients.  (Comp. 
Job  xxvi.  10.) 

29.  —  border  ;  i.e.,  the  shore  of  the  sea.  — foundations.  The  earth 
is  here  represented  as  a  house  or  building  having  foundations,  &c. 

30.  —  as  a  master-builder.  This  meaning  of  the  term  '^IT^ii,  I  re- 
gard as,  on  the  whole,  better  supported  by  usage  (comp.  Cant.  vii.  2), 
and  by  the  scope  and  connection  of  the  passage,  than  the  meaning 
foster-child,  wdiich  is  preferred  by  some  critics.  The  termination  of 
the  Hebrew  term  is  masculine,  for  which  an  obvious  reason  may  be 
given,  if  it  denotes  an  artist  or  architect,  and  none  if  it  denote  a  foster 
child.  It  appears  most  consistent  with  the  general  design  of  the  pas- 
sage, or  with  what  we  must  suppose  to  be  its  literal  meaning,  to 
imderstand  wisdom  to  be  repret-ented  as  the  counsellor,  as  it  were,  the 
architect  of  the  Deity,  in  the  formation  and  furnishing  of  the  world. 
As  to  the  term  exult,  which,  according  to  a  more  literal  translation 
would  be  play,  spoi-t,  or  dance,  which  is  thought  to  be  more  favorable  to 
the  Ycnderini^  foster-child ,  I  suppose  it  refiers  to  the  exultation  of  wis- 
dom in  the  abundant  and,  as  it  were,  lavish  manifestation  of  her  skill, 
and  the  ease  witli  which  she  exercised  it ;  perhaps  it  may  even  refer 
to  the  pleasure  with  which  the  Deity  is  represented  as  looking  upon 
the  work  of  each  day  of  creation.  "  And  God  saw  that  it  was  good." 
In  the  Book  of  Job,  to  denote  the  terrible  nature  of  the  crocodile,  it  is 
said,  "In  his  neck  dwells  strength,  and  terror  dances  before  him." 
Tlie  rendering  master-builder,  or  architect,  is  favored  by  tlie  Septuagint 
and  Vulgate,  dpfio^ovaa,  cuncta  componens.  Luther  also  renders  the 
term  wcrkmeister,  master-ivorkman. 

31.  Exultin<i,  &c.  This  verse  is  well  paraphrased  by  Patrick. 
"  More  particularly  I  displayed  my  skill  in  the  vast  variety  of  crea- 
tures wherewith  I'have  beautified  this  earth  wherein  you  dwell,  which 
afford  a  most  delightful  spectacle  unto  me  and  unto  all  wise  observers, 
who  may  see,  that,  above  all  the  rest,  my  principal  thoughts  were  fixed 
upon  the  children  of  men  (Gen.  i.  20),  in  whom  I  delighted  exceed- 
ingly, beholding  them  made  in  the  image  of  God  and  after  liis  hke- 
uess,  capable  to  converse  with  me." 

34.  —  watcheth  day  by  day  at  viy  gates.    I  suppose  the  language  to  be 


PROVERBS.  387 

borrowed  from  the  practice  of  those  persons  in  the  East  who  waited  at 
the  doors  of  rulers  or  persons  of  eminence,  in  order  to  be  admitted  to 
tlieir  presence,  or  to  speak  to  them  as  tliey  came  out,  and  thus  gain 
the  favors  wliich  they  had  in  view.  Otliers  supi)ose  the  hmguage  to 
be  borrowed  from  the  case  of  a  h)ver,  waiting  at  the  door  of  his  mis- 
tress ;  or  of  scliolars  at  the  door  of  a  schooL 

35.  — Jindeth  life ;  i.e.,  the  greatest  blessing,  true  liappiness. 

36.  —  love  death ;  i.e.,  behave  as  though  they  courted  their  own 
destruction. 

Chap.  IX. 

1.  —  budded  her  house.  By  a  personification  somewhat  different 
from  the  preceding,  wisdom  is  represented  as  a  queen,  having  built  a 
splendid  palace,  and  prepared  a  rich  feast,  to  wliich  she  invites  the 
sons  of  men,  who  will  receive  no  less  life,  vigor,  strength,  and  joy 
from  her  instructions  than  the  body  does,  when  it  partakes  of  a  liberal 
and  most  delicious  feast.  —  seven  pillars.  Seven  was  regarded  as  the 
full,  perfect,  and  sacred  number,  not  only  by  the  Hebrews,  but  by 
the  Arabians  and  Persians. 

2.  —  mingled  her  irine ;  i.e.,  either  with  spices,  to  make  it  strong  and 
well  flavored,  as  in  chap,  xxiii.  30 ;  or  with  water,  to  make  it  more 
refi'eshing  and  wholesome. 

3.  —  maidens.  Wisdom  being  represented  as  a  female,  of  course 
her  attendants  are  maidens.  —  She  crieth  aloud ;  i.e.,  by  means  of  her 
messengers. 

7.  —  shame ;  — a  stain  ;  i.e.,  by  being  the  object  of  the  scoffer's  re- 
proaches and  maledictions.  It  is  the  part  of  an  enlightened  conscience 
and  a  sound  judgment  to  decide  when  admonition  may  be  offered  with 
the  prospect  of  doing  good.     (Comp.  Matt.  vii.  6.) 

12.  —  hear  it;  i.e.,  the  consequences  or  punishment  of  thy  scoff- 
ing. 

13.  The  foolish  woman.  This  may  be  intended  as  a  personification 
of  folly,  so  as  to  form  a  contrast  with  the  preceding  personification  of 
wisdom.  But  as  the  term  woman  is  expressly  mentioned,  and  as  the 
description,  especially  in  ver.  17,  18,  compared  with  chap.  ii.  18,  v.  5, 
is  that  of  a  harlot,  and  as  in  this  book  the  transition  is  frequent  fi'om 
discoursing  of  wisdom  to  warning  against  harlots  (see  chap.  ii.  16  ; 
V.  3  ;  vii.  5),  it  is  more  probable  that  a  literal  harlot,  rather  than  a  per- 
sonification of  folly  as  a  harlot,  may  be  here  intended. 

17.  —  bread,  &c.     Comp.  chap.  xxx.  20. 

18.  —  the  dead  are  there;  i.e.,  the  shades,  or  ghosts.  (See  chap.  ii.  18, 
and  the  note.)  The  foolish  man  does  not  consider,  that,  by  entering 
the  house  of  the  harlot,  he  joins  himself  to  the  company  of  the  shades 
in  the  miderworld ;  i.e.,  he  brings  destruction  upon  himself. 

Chap.  X. 

1.  The  Proverbs,  &c.  With  this  chapter  begins  the  collection  of 
proverbs  properly  so  called ;  i.e.,  aphorisms  following  each  other  with- 
out connection.  Hence  the  new  title,  the  preceding  part  being  re- 
garded as  an  introduction  to  the  proper  proverbs.  Perhaps,  /oo,  thev 
may  have  once  existed  in  a  separate  collection. 


388  NOTES. 

2.  Treasures  of  rvickedness ;  wealth  gained  by  unjust  means.  Ill  got, 
ill  spent.  —  righteousness  delivereth,  &c.  Some,  without  necessity, 
understand  this  term  as  referring  particularly  to  beuellcence,  as  it 
sometimes  does. 

3.  — craving;  i.e.,  the  avaricious  desires  of  those  who  make  haste 
to  be  rich,  even  by  unjust  means. 

5.  — gathereth ;  i.e.,  the  fruits  of  the  earth.  — son  causing  shame; 
i.e.,  one  who  disgraces  himself  and  his  family  by  his  folly,  and  tlie 
poverty  and  misery  which  are  tlie  consequences  of  it. 

6.  —  of  the  just ;  i.e.,  on  account  of  the  good  which  is  done  by  th.em. 
—  concealeth  violence;  while  the  wicked,  by  hypocritical  professions 
or  studied  silence,  conceal  tl.e  injury  Avhich  tliey  intend  to  inflict. 

7.  —  rot ;  and,  of  course,  be  oliensive  and  loathsome. 

8.  —  the  foolish  talker ;  i.e.,  who  is  so  full  of  his  own  talk  as  not  to 
listen  to  the  advice  of  the  wise.  — falleth  headlong  J'  i.e.,  involves  him- 
self in  danger  and  trouble. 

9.  —  perverteth  his  ivays;  i.e.,  turns  aside  from  the  right  way  into 
crooked  by-paths  ;  i.e.,  practises  deceit  and  fraud. 

10.  —  winketh  ivitli  the  eye,  &c. ;  i.e.,  the  silent  language  of  knavery 
is  as  pernicious  as  the  undisguised  perpetration  of  it.  (See  chap.  vi. 
13,  and  the  note.) 

11.  — fountain  of  life ;  i.e.,  utters  what  is  useful  and  wholesome  to 
himself  and  others.     (See  ver.  6,  and  the  note.) 

12.  —  covereth  all  offences;  i.e.,  overlooks,  puts  them  out  of  sight,  or 
forgives  them. 

13.  The  drift  of  this  proverb  seems  to  be,  that  the  wise  man  is  pru- 
dent in  his  words,  and  receives  no  blows ;  whilst  the  foolish  man,  by 
imprudent  speeches,  provokes  and  receives  chastisement. 

14.  — treasure  up;  i.e.,  do  not  let  out  every  thing  without  regard 
to  time  or  place,  but  reserve  it  for  a  fit  opportunity ;  while  the  fool  sel- 
dom opens  his  mouth  but  it  proves  a  swift  mischief  to  himself. 

15.  — strong  citg ;  i.e.,  in  certain  circumstances,  wealth  may  pur- 
chase safety,  while  the  jioor  man  cannot  avoid  destruction. 

IG.  —  to  life;  i.e.,  to  true  happiness.  —  to  sin;  which  implies  guilt 
and  punishment,  or  ruin. 

18.  — hidcth  hatred;  i.e.,  by  friendly  deportment  to  the  object  of 
hatred.     Disguised  hatred  and  open  slander  are  both  condemned. 

21.  — feed  many ;  i.e.,  strengthen  and  nourish  them  for  the  enjoy- 
ment of  true  happiness  by  their  discourses. 

23.  —  hath  u-isdom:  i.e.,  which  keeps  him  from  mischief,  and  makes 
him  rather  find  happiness  in  doing  well. 

2-4.     The  fear  of  the  wicked;  i.e.,  that  which  he  fears. 

25.  —  When  the  ichirhcind ;  i.e.,  when  the  punishment  due  to  the 
wicked  comes  like  a  whirlwind.  —  everlasting  foundation ;  i.e.,  he  is 
safe  from  the  whirlwind  :  his  happiness  is  secure. 

26.  — sluggard;  a  dilatory,  faithless  agent  or  messenger  causes 
the  utmost  vexation,  by  keex)ing  his  employers  in  suspense  and 
anxiety. 

29.  TJie  ivay  of  the  Loixl,  &c.  By  this  phrase  is  commonly  meant  the 
way  in  which  tlie  Lord  requires  man  to  walk.  But  it  also  means 
the  way  in  wliicli  God  walks;  i.e.,  his  providence  or  government. 
Either  meaning  is  admissible  hero.     Perhaps  the  latter  is  preferable; 


PROVERBS.  389 

in  wliicli  case,  the  second  line  might  be  rendered,  Bat  destruction  for 
them  that  do  iniquittj. 

30.  —  the  land.     See  cliap.  ii.  21,  22,  and  the  note. 

31.  —  yieldeth  icisdom ;  i.e.,  abundantly  and  constantly  :  therefore  he 
shall  not  be  cut  down,  but  be  cherished  and  prosper;  while  he  who 
uses  his  tongue  perversely  shall  be  cut  down  like  a  tree  that  cumbers 
the  ground. 

Chap.  XI. 

2.  —  liinnhJe  is  irisdom.  If  we  interpret  this  in  connection  with 
tlie  parallel  line,  the  idea  is,  that  the  humble  man  is  wise,  inasmuch 
as  he  escapes  the  pain  and  shame  which  often  follow  pride. 

4.  — the  daij  of  icralh ;  i.e.,  the  time  when  God  brings  judgments 
or  punishment  upon  men  for  their  sins. 

6.  — mischief;  i.e.,  which  they  design  for  others.  Otherwise,  But 
the  treacherous  are  emnared  in  their  oicn  desires. 

7.  —  the  expectation.  Sac. ;  i.e.,  death  utterly  destroys  all  his  plans 
and  projects ;  wliatever  he  expected  to  accompiish. 

11.  — blestinfi  of  the  itpricjhi;  their  words,  their  wise  counsels  and 
admonitions,  which  operate  as  a  blessing. 

12.  —  despiseih  his  neigJihor,  &c.  "  It  is  a  great  weakness  to  speak 
contemptuously  of  any  man,  or  to  render  him  ridiculous  (for  no  man 
is  so  mean  but  he  is  sensible  of  desjiisal,  and  may  find  ways  to  sliow 
his  resentment)  ;  therefore  a  thoroughly  prudent  person,  whatsoever 
he  thinks  of  others,  says  nothing  to  their  reproach."  —  Patrick. 

16.  Beauty  and  gracefulness  of  manners  are  to  women  what 
strength  and  valor  are  to  men. 

17.  —  He  tliat  doeth  good  to  himself;  i.e.,  he  who  enjoys  the  boun- 
ties of  Providence  freely  is  likely  to  be  generous  to  others ;  while  he 
who  denies  himself  the  common  enjoyments,  and  even  necessaries,  of 
life  is  likely  to  be  cruel  to  others.  (Comp.  Sirach  xiv.  5,  6.)  On 
the  ground  of  grammatical  construction,  either  rendering  is  allowable. 
It  is  a  proverb  against  asceticism. 

18.  — deceitful,  icar/es;  i.e.,  which  disappoint  his  expectations,  or 
even  bring  pain  instead  of  pleasure. 

"  Ye  plough  wickedness,  30  .shall  reap  wretchedness ; 
Ye  shall  eat  unlooked-for  fruit."  —  Hos.  x.  13. 

21.  From  generation  to  generation ;  literally,  hand  to  hand.  That  I  have 
given  the  true  meaning  is  probable  from  the  parallel  line,  and  from 
the  circumstance,  that  a  similar  phraseology  is  in  use  among  the  Per- 
sians, as  has  been  shown  by  Schultens  ad  loc.  See  also  Gesen.  The- 
saurus on  l'^. 

22.  — jeicel  of  gold.  The  Hebrew  ladies  wore  rings  suspended 
from  the  nostril  "by  a  hole  bored  through  it ;  a  custom- Avhich  still  pre- 
vails in  the  East.  (Isa.  iii.  21 ;  Ezek.  xvi.  12.)  Paul  Lucas,  as  quoted 
by  Bishop  Lowth,  speaking  of  a  village  a  little  this  side  of  the  Eu- 
phrates, says,  "  They  have  almost  all  of  them  the  nose  bored,  and 
wear  in  it  a  great  ring."  —  without  discretion.  Probably  a  dissolute 
woman  is  intended.  "  She  may  have  the  ornament ;  her  mien  may  be 
graceful,  and  her  person  attractive ;  but,  without  the  matchless  jew<  I 


390  NOTES. 

of  virtue,  she  is  like  tlie  swine,  with  a  gem  in  his  nose,  wallowing  in 
the  mire.  '  The  most  beautiful  ornament  of  a  woman  is  virtue.'  Ta- 
mul  proverb."  —  Roberts. 

28.  — desire  of  the  riijliteous,  &c. ;  i.e.,  the  desires  and  expectations 
of  the  righteous  shall  not  be  disappointed,  but  shall  terminate  in  good ; 
while  the  expectation  of  the  wicked  shall  end  in  their  punishment  or 
ruin.     (Comp.  Job  xi.  20.) 

26.  —  keepeth  back ;  i.e.,  in  order  to  obtain  an  exorbitant  price  for 
it  in  a  time  of  scarcity.  — selleth  it;  i.e.,  at  a  reasonable  juice, 
without  taking  advantage  of  the  necessities  of  the  people. 

27.  — seeketh  furor;  i.e.,  by  seeking  to  do  good,  he  shall  obtain 
favor.     —  seeketh  mischief;  i.e.,  to  do  mischief. 

28.  — shall  fall ;  as  a  withered  leaf.  —  as  a  leaf;  i.e.,  a  verdant 
leaf,  receiving  its  proper  nourrshment  from  the  tree. 

2y.  —  harasseth  his  household,  &c. ;  i.e.,  by  exacting  of  tliem  excess- 
ive labor,  refusing  them  proper  food,  and  treating  them  with  unkind- 
ness  and  severity,  thus  alienating  their  affections,  anTl  rendering  them 
careless  of  his  interest.  —  inherit  wind ;  i.e.,  find  nothing  but  disap- 
pointment and  vanity. 

80.  The  f rait,  &c. ;  i.e.,  that  Avhich  a  righteous  man  says  and  does, 
or  the  inlluence  which  goes  from  him,  becomes  a  principle  of  moral 
life  and  happiness  to  others.  —  ivinneth  souls;  i.e.,  the  wise  man  cap- 
tivates  others  by  his  wisdom,  and  leads  them  to  imitate  him. 

31.  Behold,  the  rif/hteons,  &c. ;  i.e.,  they  are  punished  for  those  occa- 
sional ofiences  which  through  infirmity  they  commit :  much  more 
shall  the  habitually  wicked  be  punished  for  the  sins  which  they  com- 
mit, not  througli  infirmity,  but  with  a  high  hand. 

Chap.  XII. 

1.  —  lovefh  correction  ;  he  who  is  not  only  willing  to  receive  instruc- 
tion, but  even  admonition  and  rebuke,  shows  that  he  is  a  true  lover 
of -knowledge,  by  accepting  the  terms,  however  unwelcome,  by  which 
alone  it  can  be  obtained. 

3.  —  root  of  the  ri(/hteous,  &c. ;  i.e.,  "But  the  righteous,  like  a  tree 
that  hath  taken  a  deep  root  in  the  earth,  though  shaken  by  storms  and 
tempests,  shall  remain  unmovable,  in  a  flourisliing  state."  —  Patrick. 

4.  — virtuous  icoman,  &c.  See  chap.  xxxi.  10-31.  "A  wife  that 
strenuously  emjiloys  herself  in  her  domestic  afiairs,  and  can  prudently 
command  her  own  ])assions  and  desires,  is  a  singular  ornan)ent  and 
honor  to  her  liusbaud,  who  may  well  glory  in  his  happiness  ;  but  she, 
whose  haziness  or  lasciviousness  or  other  infamous  quality  makes  him 
hang  down  his  head  for  shame,  is  an  incurable  grief  and  vexation, 
consuming  him  and  all  that  he  hath."  —  Patrick. 

6.  The  icords  of  the  wicked,  &.Q..  This  sentiment  may  have  particu- 
lar reference  heie  to  high  dignitaries,  attendants  at  the  courts  of 
princes,  &c. 

7.  —  house  of  the  righteous,  &c. ;  i.e.,  his  family  shall  be  established 
in  durable  succession. 

9.  —  dcmeaneth  himself,  &c. ;  i.e.,  he  is  far  happier  who  makes  no 
show  in  the  world,  but  has  a  competent  estate,  so  as  to  be  able  to 
maintain  a  servant,  than  he  who  appears  in  great  splendor  and  pomp 


PROVERBS.  391 

abroad,  but  wants  bread  to  eat  when  he  is  at  home.  The  first  line 
may,  though  less  probably,  be  rendered,  Ue  that  demeaneth  himself,  and 
is  a  servant  to  himself. 

10.  —  the  life  of  his  beast ;  implying  that  he  attends  to  his  food,  rest, 
&c.;  much  more  to  the  welfare  of  his  servants,  dependants,  &c.  — ten- 
der mercies;  literally,  the  boicels  of  the  wicked;  i.e.,  which  in  others  are 
the  seat  of  pity,  in  him  are  liardened  and  sliut  up,  and  only  stir  him 
up  to  cruelty.  Instead  of  that  mercj'  which  is  natural  to  other  men, 
he  has  nothing  but  cruelty.     (Comp.  2  Cor.  vi.  12.) 

11.  — tilleih,  &c.  ;  an  example  of  any  honest  employment.  — fol- 
lou'eth,  &c. ;  i.e.,  but  he  that  is  idle,  falling  into  tlie  company  of  loose 
and  wicked  persons,  will  find,  at  last,  that  he  wants  not  only  bread, 
but  understanding. 

12.  — preij  of  evil-doers ;  literally,  net;  i.e.,  what  is  caught  in  a  net, 
prey ;  here,  such  prey,  or  unlawful  gain,  as  is  obtained  by  evil-doers. 

—  yieldeth  fruit;  both  for  his  own  use,  and  that  of  others. 

13.  In  the  transgression  of  the  lips  is  a  danc/erous  snare;  i.e.,  he  wlio 
seeks  to  injure  anotlier  by  false  and  malicious  speeches  will  be  sure  to 
bring  himself  into  difficulty  and  trouble  by  such  a  course ;  while  the 
man  of  truth  and  sincerity  escapes  such  evils. 

14.  By  the  fruit,  &c. ;  i.e.,  he  that  employs  his  mouth  with  recti- 
tude and  benevolence  shall  be  satisfied  with  the  fruit  or  happy  conse- 
quences of  such  a^  course;  and,  for  wh.atever  good  a  man  effects  with 
his  liands,  he  shall  receive  an  ample  rewai'd. 

15.  — oicn  eyes;  i.e.,  a  fool  is  so  conceited,  that  he  consults  no- 
body but  himself;  for,  whatever  he  does,  in  his  own  opinion  he  is 
always  in  tlie  right:  but  a  wise  man  will  not  rely  upon  his  own  judg- 
ment alone,  but,  suspecting  himself,  will  make  use  of  the  sound  advice 
of  other  men. 

16.  —  instantly  hnown ;  i.e.,  he  cannot  defer  showing  his  resent- 
ments ;  like  a  brute,  lie  immediately  manifests  it  by  his  looks,  words, 
and  actions.  —  ludeth  insidt ;  i.e.,  overlooks  it,  bears  it  with  patience, 
as  beneath  his  resentment ;  or,  as  some  suppose,  seems  to  take  no  no- 
tice of  it  at  the  time,  because  he  designs  afterwards  to  revenge  it. 

17.  He  that  speaketh  the  truth,  &c. ;  i.e.,  he  who  is  accustomed  to 
speak  trutli  in  common  conversation  may  be  depended  upon  as  a  witr 
ness  in  court. 

18.  —  hahhkth,  &c.  This  remark  seems  to  refer  to  that  sort  of 
persons  who  deeply  wound  the  feelings  of  others  by  thoughtless, 
unguarded  remarks,  without  respect  to  persons,  times,  and  places. 

—  is  health ;  i.e.,  tends  to  promote  mental  peace  and  happiness. 

19.  The  lip  of  truth,  &c.  Tliis  verse  probably  denotes,  not  merely 
tliat  falsehood  is  speedily  detected,  whilst  the  truth  is  established,  but 
rather  that  the  speaker  of  truth  shall  be  established  in  peace  and 
happiness,  while  the  liar  shall  be  brought  to  ruin,     (h^^e  chap.  x.  ol.) 

20.  Deceit,  &c.  It  has  been  inferred  from  the  antithetic  line  in 
this  verse,  that  by  deceit  is  intended  self-deception  or  disappointment. 
But,  as  the  term  is  connected  with  the  adjunct  in  the  heart,  I  think  it 
better  to  understand  it  in  the  most  obvious  sense,  of  deceit  practised 
towards  others,  which  will  not  terminate  in  the  joy  which  is  prom- 
ised, in  the  next  line,  to  those  who  counsel  peace,  but  rather  in  vexa 
tion  of  spirit. 


892  NOTES. 

23.  —  conceahth  his  knowledge;  i.e.,  is  not  ostentatious  of  it,  displays 
it  only  at  a  proper  season,  is  modest ;  but  a  fool  publishes  his  igno- 
rance, as  if  he  were  ambitious  that  every  one  should  know  liow  great 
d  fool  he  is. 

26.  —  shoiceih  Ms  neujlibor  the  ivay.  This  reading  was  adopted  by 
Geier,  Jolin  Taylor  in  his  Concordance,  and  sonie  other  of  the  older 
critics.  Tiiough  not  so  strongly  supported  by  usage  as  is  desirable,  it 
has  as  good  a  claim  on  this  ground  as  the  common  version,  and  affords 
a  better  sense.  It  is  adopted  by  Gesenius,  De  Wette,  Ewald,  Furst 
in  his  Concordance,  and  Bertheau. 

27.  —  ivill  not  roast  his  game.  This  is  probably  a  proverbial  expres- 
sion, meaning  that  the  slothful  man  will  not  enjoy  the  fruit  of  the 
labors  which  he  does  perform :  less  probably,  that  he  will  not  catch 
his  game,  and  so  have  none  to  roast. 

28.  —  life ;  —  death.  It  is  evident  that  these  terms  are  used  meta- 
jjliorically  to  denote  true  happiness,  and  ruin  or  misei'y. 

Chap.  XIII. 

2.  — fruit  of  a  man's  month,  «&c.  He  that  makes  a  good  use  of  his 
mouth  in  speaking  of  others,  giving  good  advice,  or  making  wise  obser- 
vations, will  reap  the  benefit  of  it  himself  —  appetite,  &c. ;  i.e.,  the 
wicked  shall  suffer  the  violence  which  they  meditated  against  others. 

3.  — ope)teth  icide ;  i.e.,  speaks  rashly  and  inconsiderately;  lets  out 
every  thing  which  comes  into  his  head. 

5.  — causeth  disgrace  and  shame;  i.e.,  by  uttering  falsehoods,  he 
often  brings  undes^erved  reproach  and  shame  on  others. 

7.  —  hath  nothing,  &c.  "  You  will  be  deceived,  if  you  judge  of  men 
by  the  outward  appearance  ;  for  there  are  those  who  have  the  vanity 
to  make  a  great  show  in  the  .world,  when  they  are  not  worth  a 
farthing ;  and  others  who  are  so  cunning  as  to  dissemble  their  vast 
estates  under  the  garb  of  poverty." — Patrick.  Under  the  despotic 
governments  of  the  East,  where  property  is  insecure,  tliere  exist  many 
motives  for  the  concealment  of  it.     (Comp.  chap.  xii.  9.) 

8.  —  tJie  ransom  of  his  life.  This  line  may  be  imderstood  in  differ- 
ent senses,  as  denoting  either  the  inconvenience  or  the  value  of 
wealth.  According  to  the  first,  the  meaning  will  be,  that  wealth  has 
not  so  great  an  advantage  over  poverty  as  is  sometimes  thought, 
since  it  sometimes  exposes  its  possessor,  by  means  of  false  accusers 
or  thieves  or  tyrants,  to  the  peril  of  his  life,  which  he  is  obliged  to 
redeem  by  the  sacrifice  of  his  riches,  while  no  one  thinks  it  worth 
while  to  bring  accusations  against  the  poor.  Or  the  line  may  point 
out  tiie  value  of  wealth  ;  namely,  that  it  enables  its  possessor  to  pre- 
i^orve  his  life  when  in  imminent  danger.  The  parallelism  seems  to 
favor  the  first  meaning. 

y.  — shall  rejoice ;  i.e.,  shine  with  a  bright,  cheerful  light,  like  that 
of  the  sun,  as  described  in  Ps.  xix.  5;  i.e.,  their  prosperity  shall  be 
great  and  lasting. 

10.  By  pride,  &c.  "  They  that  have  a  high  conceit  of  themselves, 
and  will  yield  to  none,  declare  their  folly,  in  that  they  can  do  nothing 
without  strife  and  contention." — Patrick. 

11.  Wealth  gotten  by  vanity,  &c. ;  i.e.,  without  effort,  by  luck,  irreg- 


PROVERBS.  393 

ularly.     — gaihereth  into  the  hand ;  i.e.,  by  regular  labor  gets  it,  as  it 
were,  by  the  handful. 

12.  —  tree  of  'life.     See  chap.  iii.  18,  and  the  note. 

13.  —  the  word;  i.e.,  of  God.  But  it  is  uncertain  wliether  it  refers 
to  the  written  word,  or  to  the  admonition  of  the  prophets  of  God. 
—  be  rewarded.     Otlierwise,  he  in  peace. 

15.  A  good  widersfanding ;  i.e.,  manifesting  itself  in  inoffensive 
words  and  virtuous  actions.  —  is  hard ;  i.e.,  instead  of  winning  favor, 
it  provokes  tlie  enmity  and  opposition  of  men,  and  thus  leads  to  vexa 
tion  and  misery. 

16.  —  acteth  with  knowledge:  i.e.,  with  due  deliberation,  undertaking 
only  what  he  understands.  —  spreadeth  abroad  his  foUg  ;  i.e.,  by  rashly 
and  hiconsiderately  undertaking  things  beyond  his  strength,  which  of 
course  do  not  succeed.     His  folly  is  thus  made  known  to  all. 

17.  —  into  trouble;  i.e.,  receives  punishment  for  his  perfidy  or 
negligence.  — is  health;  i.e.,  by  accomplishing  the  objects  of  his 
mission,  procures  safety  and  benefit  both  for  himself  and  for  him  that 
sent  him. 

19.  —  an  abomination,  &c. ;  i.e.,  this  is  the  case,  although  the  sure 
consequence  of  continuing  in  their  wicked  course  is  disappointment 
and  failure. 

22.  — for  the  just ;  i.e.,  in  the  course  of  Providence  is  transferred 
from  the  families  of  tlie  wicked  to  tliose  of  the  good. 

23.  — fallow-ground  of  the  poor.  A  poor  man  often  grows  rich  by 
hard  labor  on  new  or  fiillow  ground,  which  requires  extraordinary 
tillage  ;  and  there  are  those  who,  despising  labor,  lose  large  estates 
by  dishonest  attempts  to  increase  them. 

Chap.  XIV. 

1.  —  wise  woman,  &c.  "  By  a  prudent  wife,  one  pious,  indus- 
trious, and  considerate,  the  affairs  of  tlie  family  are  made  to  prosper, 
debts  ai'e  paid,  portions  raised,  the  children  are  well  educated  and 
maintained,  and  the  family  has  comfort  within  doors  and  credit 
without.  Thus  is  the  house  built.  Siie  looks  upon  it  as  her  own 
to  take  care  of,  though  she  knows  it  is  her  husband's  to  bear  rule  in 
(Esth.  i.  22)  ;  wliiie  a  foolish  woman,  the  reverse  of  her  that  has 
been  described,  will  as  certainly  be  the  ruin  of  her  house  as  if  she 
plucked  it  down  with  her  own  hands."  —  Henry. 

2.  —  in  nprighfness,  &c.  "  By  this  we  may  know  a  man  that  has 
grace  and  the  fear  of  God  reigning  in  him  ;  he  walks  in  his  npriqhtness, 
he  makes  conscience  of  his  actions,  is  faithful  both  to  God  and  man, 
and  every  stop  he  makes,  as  well  as  every  step  he  takes,  is  by  rule  : 
here  is  one  that  honors  God.  But,  on  the  contrary,  he  that  is  perverse 
in  his  waijs,  tliat  wilfully  follows  his  own  appetites  and  passions,  that  is 
unjust  and  dishonest,  and  contradicts  his  profession  in  his  conversa- 
tion, however  lie  may  pretend  to  devotion,  lie  is  a  wicked  man,  and 
will  be  reckoned  with  as  a  despiser  of  God  himself."  —  Henry. 

3.  —  a  scourge  of  his  pride.  "  A  fool  is  so  insolent,  that  he  boldly 
calumniates  and  wounds  the  reputation  of  others,  though  it  come 
home  at  last  with  a  terrible  back-blow  upon  himself;  but  wise  men 

17* 


394  NOTES. 

are  careful  of  tlieir  words,  not  to  offend,  much  less  abuse,  the  meanest 
person;  and  thereby  they  remain  in  safety."  —  Pati-ick. 

4.  —  no  oxen ;  i.e.,  employed  in  agriculture  by  the  husbandman. 
—  the  crib  is  clean.  This  is  a  satirical  way  of  saying  that  the  barn  is 
destitute  of  fodder;  tliere  is  a  scarcity  of  provision.  So  cleanness  of 
teeth  denotes  a  scarcity,  in  Amos  iv.  6.  "  This  shows  the  folly  of  those 
who  addict  themselves  to  the  pleasures  of  the  country,  but  do  not 
mind  tlse  business  of  it ;  who,  as  we  say,  keep  more  horses  than  kine, 
more  dogs  than  swine  :  their  families  must  needs  suffer  by  it." 

5.  A  faithful  witness,  &c.  "A  pers'.m  of  integrity  will  not  be  pre- 
vailed withal,  either  for  fear  or  favor,  to  justify  the  least  untruth. ;  but 
a  man  of  no  conscience,  who  hath  accustomed  himself  to  lying,  cares 
not  how  many  falsehoods  he  testifies,  which  he  utters  without  any 
difficulty." —Tatrick. 

6.  —  scoffer  —  man  of  understanding.  By  scoffer  seems  to  be  de- 
noted a  frivolous,  superficial,  irreverent  inquirer,  one  inclined  to  turn 
serious  things  into  ridicule  ;  and  by  man  of  imderstandinf/,  a  man  who 
has  correct  feelings  as  well  as  a  sound  mind.  In  order  to  arrive  at 
truth,  we  must  seek  it  with  ri^ht  views,  dispositions,  and  feelings. 

7.  Bertheau  supposes  the  meaning  to  be  somewhat  sarcastic. 
When  thou  hast  gone  to  a  foolish  man  to  learn  any  thhig,  thou  hast 
gone  to  the  wrong  door.     There  is  no  knowledge  there  to  be  had. 

8.  —  his  ivay,  &c.      "  The  greatest  cunning  and  subtlety  that    a 
■  truly  wise  and  good  man  studies  is  to  understand  what  he  ought  to 

do  and  what  to  avoid,  upon  all  occasions  ;  but  all  the  skill  of  wicked 
men,  such  is  their  folly,  lies  in  cheating  tricks,  and  in  devising  arts 
of  circumvention  and  deceit."  —  Patrick.  Possibly  the  meaning  may 
be,  that  the  foolish  man  allows  himself  to  be  deceived. 

9.  —  make  a  mock,  &c.  Bad  men  make  no  account  of  injuring 
their  neighbors,  and  therefore  incur  general  hatred  ;  while  upright 
men,  by  being  careful  not  to  do  wrong  to  any  one,  obtain  general 
favor.  This  proverb,  like  many  others,  is  somewhat  enigmatical ; 
the  evil  consequence  of  the  course  of  conduct  mentioned  in  the  first 
line  being  implied  in  what  is  said  of  an  opposite  course  of  conduct  in 
the  parallel  line. 

10.  The  heart,  &c.  Every  one  has  griefs  and  joys,  the  causes  of 
which  he  cannot  make  known  so  as  to  secure  the  complete  sympathy 
of  others.  Men  should  be  slow,  therefore,  in  passing  censure  upon 
their  neighbors  on  account  of  their  feelings  of  grief  or  joy. 

12.  —  a  uritj,  &c.  "  Examine  every  tiling  strictly  and  impartially, 
and  be  not  led  merely  by  the  appetite  ;  for  that  makes  many  actions 
seem  innocent,  which,  in  the  issue,  prove  deadly  destructive."  — 
Patrick. 

lo.  Even  in  lanr/hfer,  &c.  This  proverb  may  denote  that  men  some- 
times put  on  the  appearance  of  joy,  while  tlieir  hearts  are  full  of  pain, 
which  still  recurs  after  all  the  efforts  to  disguise  it.  Or,  the  meaning 
may  be,  that  immoderate  joy  leaves  the  heart  sad,  and  that  sorrow 
treads  so  close  upon  the  heels  of  joy,  that  it  may  be  said  to  follow  it 
immediately. 

14.  —  ivith  his  own  wai/s  ;  i.e.,  with  tlie  fruit,  or  evil  consequences, 
of  his  course  of  life.  — from  himself;  i.e.,  from  his  works  ;  from  his 
temper  of  mind,  course  of  life,  and  the  natural  consequences  of  it. 


PROVERBS.  395 

15.  —  to  his  steps ;  i.e.,  proceeds  cautiously,  examining  before  he 
trusts,  and  considering  well  before  he  does  as  he  is  advised. 

16.  — feareth;  i.e.,  the  consequences  of  transgression,  especially 
when  he  is  reminded  of  them  by  a  frieud.  —  is  haughfi/;  when  he  is 
warned,  &c. 

18.  — inherit  folly ;  i.e.,  they  retain  it  as  their  inheritance  or  por- 
tion ;  that  in  which  they  delight. 

19.  —  bow  before  the  <j<x)d ;  i.e.,  however  prosperous  and  insolent  for 
a  time,  they  are  often  reduced  to  the  necessity  of  seeking  the  iavor  of 
the  good  in  a  humble  manner.     —  at  the  gates ;  i.e.,  as  suppliants, 

22.  — fail  of  their  end?  literally,  t/o  aslray,  wander. 

20.  —  labor,  &c.  Working  without  talking  will  make  men  rich  ; 
but  tallving  without  working  will  make  men  poor. 

24.  —  isfolbj;  i.e.,  their  high  honor  or  station  is  onlj^  a  source  of 
folly,  or  the  means  of  making  it  more  conspicuous. 

25.  — lives;  i.e.,  which  are  endangered  by  false  accusation, 
—  lies ;  although  they  thereby  endanger  the  lives  of  the  innocent. 

26.  —  confidence ;  ground  of  contidence,  security ;  parallel  with 
refuge.  —  his  children ;  i.e.,  the  children  of  him  who  fears  God,  the 
antecedent  to  his  being  implied  in  the  expression,  the  fear  of  JeJiovah. 
{Comp.'chap.  xix.  23.) 

28.  —  numerous  people,  &c.  ;  the  true  glory  of  a  king  consists  not  in 
his  personal  splendor,  his  palaces,  treasures,  pomp,  &c.,  but  in  a 
numerous  people,  which  he  cannot  have  without  good  government. 

30.  A  quiet  heart,  &c.  "  There  is  nothing  conduces  more  to  health 
and  happiness  than  a  quiet,  gentle,  and  contented  mind  ;  but  envy, 
and  such  like  fretful  passions,  is  as  miserable  a  torment  and  consuming 
disease  as  rottenness  in  the  bones." 

31.  —  reproacheth  his  Maker ;  because  he  is  alike  the  Creator  of  the 
rich  and  the  poor.     (Comp.  Job  xxxi.  15  ;  Prov.  xxii.  2.) 

32.  —  is  thrust  down  ;  i.e.,  is  ruined,  perishes.  Or  the  phrase  may 
figuratively  denote  the  state  of  the  sinner's  mind,  when  he  falls  into 
trouble ;  that  he  is  utterly  cast  down,  or  reduced  to  despair :  while 
the  righteous,  in  the  deej^st  trouble,  even  in  death,  has  hope  in  God, 

33.  —  it  will  be  made  known  ;  i.e.,  what  little  may  be  there,  as  it  were 
by  mere  accident.  "  He  tliat  is  truly  wise  hides  his  treasure,  so  as 
not  to  boast  of  it,  though  he  does  not  hide  his  talent,  so  as  not  to 
trade  with  it.  If  fools  have  a  little  smattering  of  knowledge,  they 
take  all  occasions,  though  very  foreign,  to  bring  it  in  by  head  and 
shoulders." — Kenry.  Jarchi  quotes  from  the  Talmud  the  proverb, 
"  A  small  piece  of  money  thrown  into  an  empty  pitcher  makes  a  loud 
sound ;  while  one  that  is  full  of  money  makes  no  sound." 

34.  —  is  sin  ;  i.e.,  caused  by  sin. 

85.  — causeth  shame;  i.e.,  who  by  ill  management  brings  reproach 
upon  his  prince. 

Chap.  XY. 

2.  —  knoidedge  pleasing ;  by  taking  due  care  when  and  what,  and 
to  whom  and  how,  he  speaks.  —  pourdh  forth  ;  i.e.,  inconsiderately 
and  at  random  utters  thoughts  which  amount  only  to  folly. 

4.  —  tree  of  life.  See  the  note  on  chap.  iii.  18.  —  wound  in  th" 
spirit ;  i.e.,  breaks  the  heart,  as  we  say. 


396  NOTES. 

6  —  imicTi  ivealth.  "  A  truly  jiist  and  merciful  man  is  verj  rich, 
whether  he  has  little  or  much,  because  he  is  well  contented,  and  what 
he  has  is  likely  to  continue  in  his  family  ;  but  there  is  much  disquiet 
and  trouble  in  the  greatest  revenues  of  the  wicked,  wliich  can  neither 
stay  long  with  him,  nor  give  him  satistaction  while  he  enjoys  them." 

7.  —  is  not  sound  or  stable ;  i.e.,  has  not  stability  or  strength  enough 
to  be  relied  on  for  good  counsel. 

8.  The  sacrifice  of  the  loicked.  "  Even  wicked  men  bring  God  sacri- 
fices to  stop  the  mouth  of  conscience,  and  to  keep  up  their  reputation 
in  the  world,  as  maletactors  come  to  a  sanctuary,  not  because  it  is  a 
holy  place,  but  because  it  shelters  them  from  justice  ;  but  their  sacri- 
fices are  not  offered  in  sincerity,  nor  from  a  good  principle  :  they 
dissemble  with  God,  and  in  their  conversations  give  the  lie  to  their 
devotions ;  and,  for  that  reason,  they  are  an  abomination  to  him,  because 
they  are  made  a  cloak  for  sin."  But  "  God  has  such  a  love  for 
upright,  good  people,  that,  though  they  are  not  at  the  expense. of  a 
sacrifice,  their  prayer  is  a  delight  to  him."  The  verse  is  a  caution 
against  resting  in  mere  ceremonial  worship  without  moral  virtue. 
(Comp.  Ps.  1.) 

10.  — fijrsaketh  the  way ;  i.e.,  the  way  of  rectitude ;  -the  way  pre- 
scribed by  God. 

12.  —  to  the  loise ;  lest  he  should  receive  rebuke. 

13.  —  spirit  is  broken  ;  which  will  be  manifested  in  a  wo-begone 
countenance,  as  is  implied  by  the  parallel  line. 

14.  — feedeth  upon  foil j ;  vain  and  foolish  things  are  meat  and  drink 
to  them. 

15.  — afflicted;  i.e.,  in  spirit.  A  melancholy  spirit  renders  the 
brightest  day  dark.  The  mind  gives  to  outward  objects  their  color 
and  complexion. 

19.  — the  slothful,  &c.  "A  slothful  man,  when  he  has  anything 
to  do,  feigns  to  himself  most  grievous  difficulties,  which  he  fancies 
or  pretends  are  impossible  to  be  overcome  ;  but  those  very  things 
seem  easy  to  the  industry  of  honest-hearted  men,  who  go  on  smoothly 
in  their  business,  and  conquer  all  impediments."  —  Patrick. 

20.  — despiseth  his  mother;  and  thus  makes  her  sad,  as  is  implied 
by  its  connection  with  the  preceding  line. 

21.  Folly  is  joy,  &c. ;  i.e.,  it  is  his  delight  to  do  foolish  and  wicked 
actions.  —  icalketh  uprightly  ;  and  finds  his  joy  in  it,  as  is  implied  by 
the  parallelism. 

23.  —  by  the  answer  of  his  moutli. ;  i.e.,  by  giving  good  advice,  when 
asked. 

21.  —  is  npivard,  &c.  The  wise  pursue  a  path  insuring  to  them- 
selves a  continuance  of  life  and  hai)i)iuess,  which,  being  directly 
opposed  to  the  path  leading  down  to  the  grave,  is  said  to  be  an  upward 
path. 

25.  —  the  jp-oud.  Those  who  imagine  themselves  independent  of 
Providence  are  contrasted  with  those  who  have  no  support  but  Provi- 
dence. 

20.  — pleasant  icords  :  which  aim  at  the  benefit,  not  the  injury,  of 
others.     —  are  pure;  and  therefore  acceptable  to  Jehovah. 

27.  "  He  that  is  so  greedy  of  money  that  he  cares  not  how  he  gets 
it,  instead  of  raising  his  family,  confounds  it;  but  he  that  hates  bribes 


PROVERBS.  39T 

and  all  unlawful  ways  of  gain  shall  prosper  and  continue  it."  — 
Patrick. 

28.  — poureth  oat;  abundantly,  hastily,  and  without  consideration 
of  consequences. 

20.  — far  from  the  wicked ;  i.e.,  so  as  not  to  listen  to  their  cry,  nor 
to  afford  tliem  aid,  when  they  call  upon  him. 

30.  —  liijht  of  the  eyes,  &c.  This  may  mean  bright,  smiling  eyes, 
equivalent  to  the  light  of  the  countenance  (xvi.  15;  Job  xxix.  24;  Ps. 
iv.  6).  Some  suppose  it  to  mean  the  sunlight,  according  to  Eccl.  xi.  7  ; 
others,  that  it  denotes  what  is  seen  by  the  eyes,  such  as  a  beautiful 
garden,  a  flowing  stream,  &c.  I  hesitate  between  the  first  and  the 
third  meaning. 

31.  —  reproof  of  life ;  i.e.,  reproof  which  leads  to  a  happy  life,  salu- 
tary reproof. 

33.  —  guideth  to  wisdom.     Corap.  cliap.  i.  7 ;  ix.  10. 


Chap.  XVI. 

1.  — preparation  of  the  heart,  &c. ;  i.e.,  wlien  man  has  thought  what 
to  utter  and  in  what  order,  still,  after  all,  it  depends  upon  God 
what  language  shall  come  from  his  tongue.  Man  proposes,  God  dis- 
poses. Or,  the  answer  of  the  tongue  may  denote  the  answer  of  God  to 
the  voice  of  prayer. 

3.  Commit  thi/  doings,  &c. ;  consider  the  event  of  every  thing  which 
you  undertake  as  depending  upon  God's  providence. 

4.  — for  its  end;  i.e.,  object,  or  purpose.  Otherwise,  for  his  pur- 
pose ;  the  pronominal  suffix  being  applicable  to  the  Lord,  or  to  even/ 
thing.  According  to  the  rendering  in  the  text,  the  meaning  will  be 
substantially  the  same  as  that  assigned  to  the  verse  by  Grotius : 
"  God  lias  ordained  every  thing  to  that  which  answers  or  is  suited  to 
it;  and  the  wdcked  he  has  ordained  for  the  day  of  evil,  i.e.,  of  punish- 
ment. Tliere  is  not  only  a  wise  arrangement  or  correspondence  in 
good  things,  but  also  in  evil  things;  for  the  evil  of  punishment  follows 
the  evil  of  guilt :  the  evil  day  is  appointed  for  the  evil-doer."  Some 
understand  the  last  line  as  denoting  tliat  wicked  men  are  appointed  to 
punish  others,  as  in  Isa.  x.  5,  6.  The  idea  which  some  have  drawn 
from  the  passage,  that  God  makes  men  wicked  on  purpose  to  punish 
them,  is  too  metaphj^sical  for  the  writer,  and  too  gross  for  any  writer. 
God  made  man  upright :  lie  makes  himself  wicked,  and  is  justly 
appointed  to  punishment  for  his  wickedness. 

5.  From  generation  to  generation.     See  Gesenius  ad  verb.  1^. 

6.  —  kindness  and  truth;  i.e.,  exercised  by  men  (comp.  chap.  iii.  8; 
XX.  28),  and  here  used  in  opposition  to  sacrifices  and  ceremonies,  by 
which  the  corrupt  Jews  supposed  they  might  secure  the  favor  of 
God. 

9.  — deviseth  his  ivay ;  i.e.,  if  a  man  lay  his  plans  with  never  so 
much  care,  he  cannot  insure  success  to  them.  This  is  at  the  disposal 
of  God.     (Comp.  ver.  1,  and  Jer.  x.  23.) 

10.  A  divine  sentence.  The  writer's  aim  seems  to  be  to  procure 
a  religious  respect  for  the  sentence  of  the  king,  as  being  the  minister 


898  NOTES. 

of  God,  and  as  placed  above  ordinary  motives  to  give  a  wrong  judg- 
ment. 

11.  — his  work;  made  by  his  direction  and  appointment,  so  tiiat 
no  man  can  corrupt  or  alter  tliem  without  violating  liis  authority  and 
incurring  his  displeasure.     (See  the  note  on  chap.  xx.  10.) 

12.  —  to  khif/s ;  i.e.,  to  tliose  worthy  of  the  name. 

14  —  messeiKjers  of  death.  The  expression  may  be  derived  from 
the  custom  of  Oriental  despotism.  "  When  the  enemies  of  a  great 
man  in  Turkey  have  gained  influence  enough  over  the  prince  to  pro- 
cure a  warrant  for  his  death,  a  capidgy,  or  executioner,  is  sent  to  him, 
and  shows  him  the  order  he  has  to  carry  back  his  head  :  the  otlier 
kisses  it,  and  freely  gives  it  up." —  Thevenot.  (Comp.  1  Kings  ii.  25  ; 
Matt.  xiv.  10.) 

15.  — light  of  the  king's  countenmice ;  i.e.,  his  smiling,  favorable 
countenance  refreshes  and  invigorates.  — latter  raiji ;  which  falls  in 
the  spring,  not  long  before  the  time  of  harvest,  in  Palestine,  and 
refi'eshes  the  parched  fields,  and  brings  to  maturity  the  harvest. 

17.  It  is  the  highiiay,  &c. ;  i.e.,  in  departing  from  evil,  they  find  a 
smooth  and  pleasant  path. 

20.  — giveth   heed;    so    ^'['iilVO    is   used   in    xxi.   12;    Ps.   xli.    2. 

This  rendering  is  preferred  by  Mercier  and  several  of  the  older  critics 
in   Poole's    Synopsis.      Otherwise,  he  ivho  is  prudent  in  a  matter,  &c. 

—  to  the  word;  tiie  commands  of  God.  (Comp.  chap.  xiii.  13;  Ps. 
cxix.  105.)     This  rendering  is  made  probable  by  the  parallelism. 

21.  "  He  whose  mind  is  well  furnished  with  wisdom  cannot  but 
win  a  great  reputation,  and  be  highly  esteemed  for  his  prudent  coun- 
sels and  resolutions;  but,  if  he  have  the  powerful  charms  of  eloquence 
also,  to  convey  liis  mind  delightfuHy  unto  others,  it  will  add  a  greater 
value  to  his  wisdom,  and  make  it  more  diffusive  and  instructive  unto 
the  world."  —  Patrick. 

22.  —  their  folhj  ;  which  brings  its  punishment  with  it,  or  close  be- 
hind it.  The  painful  consequences  of  their  folly  is  the  only  way  to  cor- 
rect them.  Otherwise,  the  instruction  of  fools  is  follij :  i.e.,  when  they 
undertake  to  give  instruction,  they  only  teach  toll}'.  Chastisement 
is    the   primary,   and   instruction   the  secondary,   meaning   of  ^D^?2' 

(Comp.  xxiii.  13.) 

23.  The  heart ;  considered  as  the  seat  of  the  understanding,  as  it 
was  regarded  by  the  Hebrews. 

24.  Pleasant  words,  &c.  Agreeable  discourse  is  both  delightful  and 
salutary. 

26.  — his  mouth;  i.e.,  the  craving  of  his  appetite.  (Comp.  Eccl. 
vi.  7.) 

27.  —  diggeth  mischief;  a  metaphor  derived  from  the  practice  of  dig- 
ging pits  to  entrap  wihl  animals.  — a  burning  f  re;  which  consumes 
the  reputation  of  his  neighbor.     (Comp.  James  iii.  (>.) 

30.  —  shutteth  his  eyes,  &c.  ;  i.e.,  in  order  to  think  more  intently  and 
closely.      Compression   of  the   lips    indicates    firnmess    of   purpose. 

—  liatlt.  accomplished,  Scc. ;  i.e.,  he  has  as  good  as  accomplished  it, 
because  it  is  certain  that  he  will  execute  his  purpose.  Tiie  design  of 
the  proverb  is  to  intimate,  tliat  such  a  shutter  of  the  eyes  a' id  com- 
presser  of  the  lips  is  to  be  suspected  and  guarded  against. 


PROVERBS.  399 


32     —  ihe  mighty  ;  warrior,  or  hero. 

33.  The  lot,  &c.  "  Acknowledge  the  Divine  providence  in  all  thing?, 
even  in  those  which  seem  most  casual ;  for  tliough  men  cast  the  lots 
into  the  lap  of  a  garment  or  into  a  hollow  vessel,  and  thence  draw 
them  out  again,  yet  it  is  the  Lord  wlio  directs  entirely  in  what  order 
they  shall  come  forth,  and  so  determines  the  matter  in  doubt  according 
to  his  pleasure."  —  Patrick. 

Chap.  XVII. 

1.  — flesh-banquets;  literally,  slaughterings. 

2.  —  ruleth  over,  &c. ;  i.e.,  is  sometimes  appointed  by  the  father  as 
the  guardian  of  unworthy  children,  or  placed  at  the  head  of  the  con- 
cerns of  the  household. 

5.  —  the  poor.     See  the  note  on  chap.  xiv.  31. 

7.  Excellent  speech,  &c.  Perhaps,  lordly,  or  imperious.  —  the  hose ; 
^D3.     This  meaning  seems  more  appropriate  than  fool.     The    same 

word  is  translated  vile  person  in  the  common  version  in  Isa.  xxxii.  5. 

—  the  noble ;  i.e.,  in  birth,  manners,  character.     So  in  ver.  26. 

8.  —  precious  stone,  &c. ;  i.e.,  "  A  gift  is  so  tempting,  that  it  can  no 
more  be  refused  than  a  lovely  jewel  by  him  to  whom  it  is  presented  ; 
and,  such  is  its  power,  it  commonly  prevails  over  all  men,  despatches 
all  business,  carries  all  causes,  and,  in  a  word,  effects  whatsoever  a 
man  desires."  —  Patrick. 

9.  —  covereth  an  offence,  &c.  ;  i.e.,  lie-  that  takes  little  notice  of  an 
offence  against  himself,  or  soon  forgets  it,  seeks  and  courts  the  love  of 
the  offender.  But  he  who  continually  recurs  to  an  oflence  committed 
by  a  friend  against  himself  alienates  him. 

11.  —  cruel  nif'ssenger.     See  the  note  on  xvi.  14. 

12.  —  a  fool  in  his  folly  ;  an  unreasonable,  bad  man,  when  his  un- 
governable passions  and  appetites  are  most  excited. 

14.  The  beginning,  &c.  "  One  hot  word,  one  peevish  reflection,  one 
angry  demand,  one  spiteful  contradiction,  begets  another,  and  that  a 
third,  and  so  on,  till  it  proves  like  the  cutting  of  a  dam  :  when  the 
water  has  got  a  little  passage,  it  does  itself  widen  the  breach,  bears 
down  all  before  it,  and  there  is  then  no  stopping  it,  no  reducing  it  " 

—  Henry.     —  rolleth  onward ;  i.e.,  like  water  from  a  breach  in  a  dam. 
(See  Fiirst's  Lexicon  on  s)j:>-) 

16.  —  seeing  that  sense,  &c.  The  idea  is,  that  wealth  cannot  obtain 
wisdom,  when  natural  ability  is  wanting. 

17.  —  born  a  brother;  i.e.,  becomes  a  brother  ;  a  true  friend  will 
in  adversity  show  himself  to  be  as  valuable  and  dear  as  a  brother. 
( Comp.  xviii.  24.)  Otherwise,  a  brother  is  born  for  adversity ;  i.e.,  though 
a  true  friend  shows  his  love  in  all  circumstances,  yet  a  brother  is 
peculiarly  to  be  relied  on  in  adversity,  when  common  friendship  may 
fail. 

18.  —  striketh  hands.     See  the  note  on  chap.  vi.  1. 

19.  — raiseth  high  his  gate;  i.e.,  the  gate  of  his  house;  i.e.,  is  proud 
and  ostentatious,  carries  his  head  too  high,  as  we  say.  —  seeketh  ruin ; 
because  he  thus  makes  himself  odious  to  God  and  man ;  or,  because  he 
involves  himself  in  ruinous  expenses. 


400  NOTES. 

21.  The  fool,  &c. ;  i.e.,  a  son  who  becomes  impious  and  wicked. 

23.  — out  of  the  bosom;  i.e.,  in  secret  (comp.  chap.  xxi.  14),  behig 
secretly  conveyed  from  tlie  bosom  of  the  i^iver  to  his  own. 

24.  Wisdom,  &c.  See  chap.  xiv.  6.  —  ends  of  the  earth;  i.e.,  wan- 
der far  and  wide  without  discovering  wisdom. 

26.  —  to  punish  the  righteous ;  as  was  and  is  practised  in  the  regions 
of  Oriental  despotism.  — for  their  equitij ;  it  may  be,  in  the  adminis- 
tration of  justice,  or  in  suppressing  disturbances.  Some  recent  critics 
have  rendered  ~i"^"i   p>,  beyond  right.     It  seems  to  me  very  doubtful 

whether  usage  sanctions  this  meaning. 

27.  —  a  cool  spirit ;  i.e.,  not  easily  excited,  not  forward  and  hasty 
to  utter  whatever  comes  into  one's  head. 

-   Chap.  XVIII. 

1.  —  He  who  separafefh  himself;  i.e.,  so  as  to  despise  the  ways  and 
opinions  of  others,  or  wlio  lives  a  life  of  seclusion.  —  seeketh  his  own 
desire;  i.e.,  indulges  his  own  wayward  fancy,  and  obstinately  pursues 
his  own  way.  —  rusheth  on ;  nothing  is  too  wise  and  good  for  him  to 
oppose ;  whatever  any  one  may  urge  against  his  opinions  and  plans, 
with  never  so  much  reason,  he  opposes  it,  and  obstinately  maintains 
his  own  prejudices. 

2.  — in  understanding ;  i.e.,  in  acquiring  soimd  knoAvledge.  —  re- 
vealing, &c. ;  i.e.,  in  giving  utterance  to  all  his  thoughts,  and  thus 
exposing  his  folly. 

3  — Cometh  also  contempt;  i.e.,  contempt  is  the  companion  of  the 
wicked  man;  he  is  treated  with  contempt.  (Comp.  cliap.  xi.  2.) 
Some  understand  tlie  verse  as  pointing  out  the  danger  of  bad  com- 
pany, and  tlie  reproach  which  a  bad  man  brings  upon  those  who 
admit  him  into  their  society. 

4.  —  man's  mouth ;  i.e.,  a  wise  man's,  as  is  to  be  understood  from 
the  parallelism. 

5.  This  proverb  is  directed  against  the  venality  of  judges,  which  is 
common  in  the  desi)()tic  countries  of  the  East. 

6.  — calleth  for  blows;  i.e.,  he  invites  blows  upon  himself  by  his 
rash  and  provoking  speeches. 

8.  —  like  sweet  morsels.  This  meaning,  adopted  by  Schultens, 
Gesenius,  and  De  Wette,  seems  to  me  rather  the  most  probable. 
rUrst,  in  his  Lexicon,  on  anb,  proposes  oracular,  mysterious  words,  like 

those  of  a  magician.  This  proverb  seems  to  point  oiit  the  danger  of 
slanderous  stories,  inasmuch  as  they  are  swallowed  with  avidity,  and 
remembered  by  those  to  wliom  they  are  related. 

9.  Idleness  is  as  bad  as  wastefulness. 

13.  —  Jiath  heard,  &c.     Comp.  Sirach  xi.  8. 

14.  — his  injirmifi/;  a  manly  spirit  will  sustain  one  under  bodily 
infirmity  ;  but  when  the  mind  itself  has  lost  its  courage,  and  is  cast 
down  and  opjircssed  with  grief,  how  hopeless  is  the  case  ! 

17.  — searcheth  him  through;  examines  into  the  truth  of  his  allega- 
tions.    One  tale  is  good  till  another  is  told. 

18.  —  parteth  asunder  the  mighty ;  i.e.,  mighty  combatants,  or  liti- 


PROVERBS.  401 

gants,  so  that  they  shall  no  more  contend,  but  go  each  to  his  own 
business. 

19.  —  hors  of  a  castle;  i.e..  it  is  easier  to  break  tlie  bars  of  a  castle 
than  to  remove  the  obstructions  which  lie  in  the  way  of  a  hearty 
reconciliation. 

20.  "  The  tongue  is  so  hard  to  govern,  and  so  much  depends  upon 
it,  that  we  ouglit  to  take  as  great  care  about  the  words  we  speak  as 
we  do  about  the  fruit  of  our  trees,  or  the  increase  of  the  earth,  which 
Ave  are  to  eat ;  for,  according  as  they  are  wholesome  and  good,  or 
misavory  and  bad,  so  will  the  i)leasure  or  the  pain  be  wherewith  we 
shall  be  filled."  — Patrick. 

21.  —  love  it;  i.e.,  love  to  talk  much. 

22.  — a  ivife;  i.e.,  a  wife  indeed,  a  good  wife.  — from,  ihe  Lord. 
It  is  probably  implied,  that,  in  consequence  of  the  difficulty  of  discern- 
ing the  true  character,  human  skill  and  care  are  of  less  avail  in  the 
acquisition  of  a  good  wife  than  of  other  blessings.     (Comp.  xix.  14.) 

24.  —  will  show  himself  fdlse,  or  base  (see  Fiirst's  Lexicon,  on 
^'^l) ;  i.e.,  he  who  jirofesses  to  be  the  friend  of  everybody  will  be  the 

true  friend  of  nobody.  No  dependence  can  be  placed  upon  him  when 
tried.  Otherwise,  will  come  to  ruin ;  i.e.,  he  will  be  ruined  in  conse- 
quence of  neglect  of  business,  and  of  his  expensive  mode  of  living. 
(Comp.  xxi.  17.) 

Chap.  XIX. 

1.  —  of  false  lips;  i.e.,  who  has  acquired  wealth  by  falsehood  and 
fraud. 

3.  — clestroyeth  his  ivay ;  i.e.,  brings  him  to  ruin.  — against  the 
Lord ;  as  the  cause  of  the  evils  which  he  has  brought  upon  himself  by 
his  own  folly. 

4.  —  is  separated.  This  is  the  literal  rendering.  The  poor  man 
finds  himself  solitary  and  alone,  because  he  is  forsaken  by  his  neigh- 
bor. 

7.  — runneth  after  their  words ;  he  calls  to  mind  the  former  profes- 
sions and  promises  of  his  fi-iends,  and  reminds  them  of  them ;  but 
finds  that  words  are  wind,  that  leaves  no  trace  behind. 

8.  —  loi-eth  himself;  i.e.,  is  a  truer  lover  of  himself,  or  promotes  his 
ti'ue  interest  more,  than  he  who  is  bent  upon  mere  outward  good. 

10.  Lnxuri],  &c.  Comp.  cb.ap.  xxvi.  8;  xxx.  22.  This  verse  seems 
to  denote  that  a  noble  mind  is  required  in  a  noble  condition.  A  fool- 
ish, knavish,  ill-behaving  person  becomes  more  ridiculous,  the  more 
splendid  the  style  of  living  which  he  adopts.  —  a  servant,  &c. ;  as 
sometimes  happens  under  tl)e  despotisms  of  the  East. 

12.  —  roarinr/  of  a  lion  ;  i.e.,  inspiring  terror.  —  dew  upon  the  grass  ; 
i.e.,  refreshing  and  invigorating. 

13.  — a  continual  dropping;  i.e.,  from  the  eaves  of  a  house.  Her 
contentions  are  continually  renewing  themselves ;  there  is  no  cessa- 
tion.    (Comp.  chap,  xxvii.  15.) 

14.  See  the  note  on  chap,  xviii.  22. 

15.  —  deep  sleep ;  makes  a  man  neglect  his  aflairs,  as  if  he  were 
asleep,  so  that  he  comes  to  want. 


402  NOTES. 


18.  — to  slaij  him;  i.e.,  use  moderate  punishment.  Punish  to  cor- 
rect, not  to  kill. 

19.  —  agnin ;  when  you  have  helped  him  out  of  one  danger,  it  will 
not  be  long  before  his  violent  temper  will  involve  liim  in  new  trouble. 

21.  —  devices.  Understand,  from  the  parallel  line,  "  which  are 
often  disappohited." 

22.  The  charm  of  a  man ;  i.e.,  that  which  makes  him  loved.  Other- 
wise, The  desire  of  a  man,  &c. ;  i.e.,  the  will  is  to  be  taken  for  the  deed 
of  kindness.  — a  liar;  i.e.,  one  who  promises  favors  which  he  does 
not  mean  to  bestow. 

21.  —  the  dish;  i.e.,  he  is  too  lazy  to  eat.  Allusi(m  is  made  to  the 
manner  in  which  the  Orientals  help  themselves  to  their  food.  (Comp. 
Matt.  xxvi.  23.) 

25.  Strike  the  scoffer,  &.C.  Severe  punishment  may  do  no  good  to  a 
derider  of  religion,  but  it  tends  to  warn  and  reclaim  the  incautious 
persons  Avhora  he  has  injured.  Reproof  will  be  sufficient  to  correct 
those  who  are  well  disposed. 

27.  —  instruction.  Beware  of  those  who,  professing  to  instruct  or 
reprove  you,  would  draw  you  away  from  the  plain,  established  princi- 
ples of  virtue. 

28.  —  sivalloiveth  down,  &c. ;  i.e.,  it  is  agreeable  and  pleasant  to 
them.     (Comp.  Job  xv.  16.) 


Chap.  XX. 

1.  — reeleth;  literally,  wandereth;  i.e.,  from  the  path. 

2.  — terror  of  a  king;  i.e.,  the  terror  inspired  by  the  wrath  of  a 
king. 

5.  —  like  deep  ivaters;  i.e.,  hard  to  come  at. 

6.  — faithful  man;  i.e.,  in  connection  with  the  parallel  line,  one 
who  comes  up  to  his  professions  of  kindness ;  who  will  be  true  to  a 
friend  in  his  distress.     (Comp.  chap.  xix.  22.) 

10.  Divers  iveit/hfs,  &c. ;  i.e.,  one  to  show,  anoth'er  to  weigh  with. 

11.  —  tvill  be  pure,  &c. ;  i.e.,  when  he  becomes  a  man.  "  The  man 
and  child  an  individual  make." 

12.  —  the  Lord  made  them;  and  of  course  can  himself  see  the  actions 
of  men.     (Comp.  chap.  xv.  3;  Ps.  xciv.  9.) 

13.  Open  thine  eyes ;  i.e.,  awake  early. 

15.  —  gold,  &c. ;  i.e.,  the  ability  to  discourse  with  true  wisdom  is 
more  valuable  than  the  largest  treasure  of  gold  or  jewels. 

16.  —  garment,  &c. ;  i.e.,  trust  no  one  who  is  so  inconsiderate  and 
rash  as  to  make  himself  responsible  for  a  stranger,  but  obtain  from 
liim  immediate  security. 

17.  — of  filsehood:  i.e.,  obtained  by  dishonest  means.  Figurativeh', 
all  things  obtained  by  injustice  may  be  here  denoted,  which,  though 
they  may  please  a  man  in  the  beginning,  will  bring  pain  and  sorrow 
in  the  end. 

20.  —  His  lamp,  &c.     See  the  note  on  Job  xviii.  6  ;  xxix.  3. 

21.  —  his  tvag ;  to  what  the  way  which  he  takes  will  lead.  A 
man's  enterprises  succeed  not  as  he  desires  and  designs,  but  as  God 
disposes  and  directs.     (Comp.  chap.  xvi.  9;  Jer.  x  23.) 


PROVERBS.  403 

26.  —  the  wheel,  &c.     See  Amos  i.  3,  and  the  note. 

27.  — lamp  of  the  Lord;  i.e.,  lighted  up  by  him,  which  takes  full 
cognizance  of  the  most  secret  thouglits. 

30.  —  remedy  for  the  had  man ;  i.e.,  effectual  means  to  reclaim  him. 
—  reach  to  the  inner  chambers;  i.e.,  not  mere  superficial  touches. 

Chap.  XXI. 

I.  As  streams  of  water ;  which  husbandmen  or  gardeners  conduct 
over  their  fields  or  gardens.  —  heart  of  the  king ;  not  only  the  hearts 
of  other  men,  but  even  the  hearts  of  kings,  who  are  more  absolute  and 
uncontrollable  than  other  men.  The  application  of  this  proverb  seems 
to  be  uncertain.  It  may  be  designed  to  show  that  the  power  of  kings 
to  do  evil  is  limited  ;  that  the  people  cannot  be  oppressed  by  them 
more  than  God  sees  fit ;  or  to  show  that  a  religious  reverence  is  due  to 
the  determinations  of  kings.  Harmer  and  some  others  suppose  the 
verse  to  relate  particularly  to  the  bounty  of  a  king.  "  Which  way 
soever  the  heart  of  a  king  turneth,  it  conveys  riches,  just  as  a  water- 
ing canal  doth  plenty ;  and  let  it  be  remembered  that  the  Lord  turns  it 
whithersoever  he  will,  and  makes  whom  he  pleases  the  favorite  of 
princes." 

4.  —  lamp.  This  appears  to  be  a  metaphor,  denoting  the  splendor 
and  prosperity  on  account  of  which  the  wicked  man  has  lofty  looks 
and  a  proud  heart.  (See  the  note  on  Job  xxix.  3.)  — ruin;  other- 
wise, sin ;  wliich  implies  guilt  and  ruin,  so  that  the  bad  man  will  not 
long  enjoy  his  splendor.     (See  xx.  20.) 

5.  —  the  active,  &c.  "  He  that  to  prudent  counsels  and  contrivances 
adds  an  honest  diligence  is  likely  to  grow  rich ;  but  he  that  acts  incon- 
siderately in  his  business,  or  greedily  catches  at  every  advantage, 
whether  by  right  or  wrong,  or  undertakes  more  than  he  can  manage, 
out  of  an  eager  desire  to  grow  rich  presently,  is  most  hkely  to  be 
a  beggar."  —  Patrick. 

6.  — fleeting  breath;  which  is  breathed  forth  from- the  lips,  and 
immediately  disappears.  (Comp.  chap.  *xiii.  11.)  — seek  death;  i.e., 
seek  that  which  will  prove  their  destruction.     (See  chap.  viii.  36.) 

7.  — snatch  them  awaij ;  i.e.,  shall  prove  their  own  ruin.  (Comp. 
Ps.  vii.  16.) 

8.  —  guilty  man.     See  Gesenius  on  "ITl.    —  is  crooked ;  i.e.,  he  uses 

immoral  means  for  the  attainment  of  his  end. 

9.  —  a  large  house;  literally,  a  house  of  fellowship ;  i.e.,  large  enough 
to  contain  more  families  than  one.  Or  the  meaning  may  be,  a  common 
house;  i.e.,  one  occupied  by  more  than  one  family. 

10.  The  design  of  tliis  proverb  seems  to  be  to  give  a  caution  against 
having  any  close  connection  with  a  wicked  man,  since  he  will  spare 
neither  friend  nor  foe  who  stands  in  the  way  of  his  designs. 

II.  See  the  note  on  chap.  xix.  25. 

12.  He  casteth,  &c.  By  the  pronoun  He  we  may,  with  the  common 
version,  understand  God.  1  should  think  it  contrary  to  usage  {usus 
loquendi)  to  make  p"^"!^  mean  the  righteous  One ;  i.e.,  God.  It  seems, 
indeed,  to  belong  to  the  Deity  rather  than  to  a  man  "  to  cast  the  wick- 


404  NOTES. 

ed  lieadlong  into  ruin."  But  tlie  righteous  man,  being  regarded  as  it 
judge  or  magistrate,  may  possibly  be  said  to  do  it. 

1(3.  — the  dead;  more  literally,  shades,  or  ghosts.  "By  tiie  term 
t'^£^5'^,  which  denotes  languid,  feeble,  the  ancient  Hebrews  refer  to  the 

shades,  manes,  or  ghosts  of  the  dead,  whom  they  supposed  to  be  destitute 
of  blood  and  animal  life,  and  therefore  weak  and  languid,  like  a  sick 
person  (Isa.  xiv.  10);  but  yet  not  whoUj^  without  some  facilities  of 
mind,  as,  for  example,  memory.  Isa.  xiv.  9;  Vs.  Ixxxviii.  11;  Prov. 
ii.  18,  ix.  18;  Isa.  xxvi.  14,  19."  —  Gesenius. 

18.  —  ransom.     Corap.  chap.  xi.  8;  Isa.  xliii.  3,  4. 

20.  —  swalloioeth  them  up ;  i.e.,  wastes  by  extravagance  and  dissipa- 
pation  what  he  ought  to  reserve  for  a  future  day. 

22.  Comp.  Eccl.  vii.  19 ;  ix.  18. 

24.  —  scoffer  is  his  name;  i.e.,  he  is  deserving  of  the  severest  con- 
demnation, and  exposes  liimself  to  punishment  from  God. 

25.  —  destrog  him  ;  i.e.,  his  indolent  wishes,  which  lead  to  no  exer- 
tion, prey  upon  his  health ;  or,  his  wishes  for  ease  make  him  neglect 
the  means  of  support,  and  thus  cause  his  death. 

26.  The  covetous  man  ;  literally,  covetousness. 

27.  —  an  abomination.  See  the  note  on  chap.  xv.  8.  —  xvith  an 
evil  design ;  i.e.,  Avhen  he  is  meditating  some  particular  evil  design,  and 
wishes  to  hide  it. 

28.  — that  hearkcneth ;  i.e.,  to  wholesome  admonition ;  or,  possibly, 
that  testifies  to  nothing  which  he  has  not  heard  or  seen.  —  shall 
speak  for  ever ;  i.e.,  wiien  liars  are  cut  off,  he  shall  live,  and  be  allowed 
to  deliver  his  testimony  as  long  as  he  lives. 

29.  —  hardeneth  his  face ;  "  Here  is,  1.  The  presumption  and  impu- 
dence of  a  wicked  man.  He  hardens  his  face ;  brazens  it,  that  he  may 
not  blush ;  steels  it,  that  he  may  not  tremble  when  he  commits  the 
greatest  crimes  :  he  will  have  his  way,  and  nothing  shall  hinder  him. 
(Isa.  Ivii.  17.)  2.  The  caution  and  circumspection  of  a  good  man: 
he  does  not  ask,  '  What  icoukl  I  do  ?  what  ha^"^  I  a  mind  to '?  and 
that  I  will  have ; '  but,  '  What  should  I  do  ?  What  does  God  require 
of  me "?  What  is  duty  1  What  is  prudence  ?  What  is  for  edifica- 
tion 1 '  And  so  he  does  not  force  his  way,  but  directs  it  by  a  safe  and 
certain  rule."  —  Henry. 

Chap.  XXII. 

1.  — good-ivill ;  an  interest  in  the  affections  and  esteem  of  all  about 
us.     (Comp.  Luke  ii.  52;  Phil.  iv.  8.) 

2.  —  7ner4  together ;  i.e.,  the  Avorld  does  not  consist  of  all  rich,  or  all 
poor ;  but  they  are  mingled  together  as  the  members  of  the  same  civil 
community.  — the  Maker  of  them  all;  and  therefore  they  are  under 
obligation  to  exercise  respect  and  good-will  toward  each  other.  (Comp. 
cliap.  xiv.  31;  Job  xxxi.  15;  Mai.  ii.  10.) 

6.  — far  from  them;  i.e.,  from  the  society  of  the  deceitful. 

6.  —  in  accordance  ivith  his  ivay ;  i.e.,  the  calling,  trade,  or  business 
for  which  he  has  a  turn  or  bent;  possiblj-  to  which  he  is  destined  by  his 
parents.  This  is  the  literal  meaning  of  the  Hebrew  iS"!]!  ^p~'^V. 
One  is  loth  to  part  with  the  familiar  paraphrase  of  the  common  ver- 


PROVERBS.  405 

sion.  But  the  difficulty  is,  that,  though  the  Scriptures  very  often 
speak  of  the  lauj  of  a  person,  the  phrase  never  denotes  the  way  in 
which  he  oiujlit  to  go,  as  a  matter  of  moral  and  religious  obligation,  but 
only  that  in  which  he  goes,  or  chooses  and  delights  to  go. 

7.  The  rirli,  &c.  The  point  of  tliis  proverb,  probably,  is  the  unex- 
pressed consequence  which  is  to  be  drawn  from  it ;  namely,  that  a 
man  should  by  industry  and  frugality  acquire  property,  and  thus  pos- 
sess the  glorious  privilege  of  being  independent. 

8.  —  is  prepared;  i.e.,  made  ready  for  him.  For  this  meaning  of 
the  Hebrew  term,  comp.  1  Sam.  xx.  7,  9 ;  xxv.  17. 

11.  —  loveth  pnrifij,  &c.  He  that  has  a  sincere  and  upright  heart 
will  utter,  not  flattery,  but  his  honest  convictions  ;  so  that  his  discourse 
will  be  agreeable,  and  gain  the  favor  of  a  good  king. 

12.  —  watch  over  knowledge;  i.e.,  men  of  knowledge,  in  opposition  to 
false  pretenders.  The  providence  of  God  Avatches  over  such  men, 
and  prospers  the  advice  they  give ;  whilst  the  words  or  vain  and 
deceitful  counsels  of  the  dishonest  will  come  to  nothing. 

14.  The  month;  by  which  they  allure  and  persuade  the  thought- 
less to  sin  and  ruin. 

16.  —  giveth  to  the  rich ;  either  as  a  bribe  or  in  expectation  of  re- 
ceiving some  return.  Some  other  versions  of  the  preceding  verse 
have  been  given,  thus : — 

"  There  is  that  oppresseth  the  poor,  —  to  make  liim  rich  ; 
There  is  that  giveth  to  the  rich,  —  only  to  his  poverty." 

i.e.,  the  oppressor  of  the  poor  sometimes  gathers  property,  which  he 
loses,  and  which  goes  to  the  benefit  of  the  poor.  And  so  what  is 
given  to  the  rich  is  often  lost  by  injustice  or  dissipation,  leaving  him 
poorer  than  before.  (So  Umbreit  )  Otherwise  thus  :  He  icho  oppress- 
eth the  poor  to  increase  his  riches,  giveth  to  the  rich,  only  to  his  own  want. 
By  giving  to  the  rich,  in  this  last  rendering,  is  meant  giving  to  himself, 
who  is  rich.     (So  Bertheau.) 

17.  The  passage  from  ver.  17  to  21,  instead  of  consisting  of  prov- 
erbs, is  an  exhortation  to  the  study  of  wisdom,  and  is  to  be  regarded 
either  as  an  epilogue  to  the  division  from  chap.  x.  to  this  place,  or  as 
an  introduction  to  the  collection  from  ver.  22  to  cliap.  xxiv.  22.  The 
proverbs  from  chap.  xxii.  22  to  chap.  xxiv.  22  differ  from  the  preced- 
ing in  being  more  in  the  way  of  exhortation  or  admonition,  and  less 
sententious  ;  most  of  them  requiring  more  than  one  verse,  and  some 
of  them,  three,  four,  or  more,  for  the  expression  of  the  sentiment. 

18.  — established  upon  thy  lips ;  i.e.,  if  they  be,  as  it  were,  at  your 
tongue's  end,  ready  to  be  applied  to  the  various  exigencies  of  life. 

21.  — that  send  thee ;  i.e.,  show  yourself  capable  and  trustworthy  to 
them  that  employ  thee  in  any  business  of  which  they  expect  an 
account  of  thee. 

22.  —  because  he  is  poor ;  i.e.,  do  not  take  advantage  of  his  poverty 
and  his  inability  to  resist  thee.  —  at  the  gate  ;  i.e.,  in  a  court  of  law. 
(See  the  note  on  Job  v.  4.) 

25.  —  take  to  thyself,  &c. ;  i.e.,  acquire  sucli  a  disposition  and  char- 
acter as  shall  involve  you  in  difficulties.  —  a  snare ;  i.e.,  that  which 
will  prove  a  snai-e. 

26.  See  the  note  on  chap.  vi.  ]. 


406  NOTES. 

27.  — thj  bed,  &e. ;  i.e.,  why  should  you  expose  yourself  to  such  a 
state  of  things,  that,  if  you  are  unable  to  pay  your  bonds,  the  creditor 
may  take  from  you  every  thing,  so  that  you  shall  not  even  have  a 
bed  upon  which  to  lay  your  head  ? 

28.  —  kuidmark.     Comp.  Deut.  xix.  14. 

29.  — obscure.  This  is  the  metaphorical  term  of  the  original  to 
denote  persons  in  humble  station. 


Chap.  XXIII. 

2.  —  thou  wilt  put  a  knife  to  thy  throat,  &g.  ;  i.e.,  thou  wilt  bring  thy- 
self into  great  danger,  if  by  thy  unrestrained  appetite  thou  seize  upon 
ever^''  thing,  even  what  may  have  been  reserved  for  the  particular  use 
of  the  king,  or  if  thou  incur  Ms  displeasure  by  gluttony  and  intemper- 
ance. 

3.  — deceitful  meat;  i.e.,  the  friendship  of  rulers  and  great  men, 
however  agreeable  and  flattering,  is  very  uncertain  and  unstable,  nay, 
even  deceitful ;  since  experience  proves  that  they  who  are  familijir 
with  princes  are  in  a  situation  of  great  danger. 

4.  —  thi  wisdom  ;  i.e.,  that  sort  of  wisdom  which  consists  in  labor- 
ing to  be  rich,  and  supposing  that  riches  are  all  that  is  wanting  to 
happiness. 

6.  —  that  hath  an  evil  eye  ;  i.e.,  an  avaricious,  soi'did  disposition. 

7.  —  as  he  thinkefh  in  his  heart,  &c. ;  i.e.,  his  true  character  is  displayed 
in  what  is  passing  in  his  mind,  rather  than  in  what  he  utters  with  his 
lips.  — is  not  with  thee;  i.e.,  his  invitation  is  not  cordial.  It  was 
given  from  ostentation,  or  for  ambitious  and  selfish  purposes. 

8.  —  vomit  up ;  i.e.,  when  you  have  discovered  his  illiberality  and 
selfishness,  or  perhaps  ill  treatment,  you  will  feel  such  disgust  as  to 
wish  that  what  you  have  swallowed  could  be  thrown  up  on  his  table. 
—  pleasant  uvrds ;  i.e.,  whatever  compliments,  courtesies,  or  agreeable 
discourse  you  may  have  bestowed  upon  your  entertainer. 

9.  Speak  not,  &c. ;  i.e.,  for  the  purpose  of  admonition  or  direction. 

10.  —  e7iter  not ;  i.e.,  either  to  reap  their  crops,  or  perhaps,  rather, 
to  possess  their  lands. 

11.  — their  avenger;  i.e.,  though  they  may  have  no  human  guar- 
dians or  friends  to  oppose  thee,  they  have  in  heaven  a  vindicator, 
or  avenger,  who  is  able  and  willing  to  defend  their  rights,  or  punish 
tlieir  infringement.  On  the  term  avenger  or  vindicator,  see  the  note  on 
Job  xix.  25. 

13.  —  he  will  not  die ;  i.e.,  he  will  escape  the  ruin  which  is  the  con- 
sequence of  wickedness. 

17.  —  envy,  &c. ;  i.e.,  let  not  the  view  of  their  present  prosperity 
excite  thee  to  envy  them,  and  to  approve  and  imitate  their  evil 
courses. 

18.  —  a  reward;  i.e.,  for  them  that  persevere  in  the  ways  of  reli- 
gion and  virtue. 

19.  —  go  forward  in  the  way ;  i.e.,  not  follow  devious  and  crooked 
courses. 

20.  —  riotous  eaters,  &c.  Otherwise,  prodigal  of  their  flesh ;  i.e.,  waste 
away  their  bodies  by  sensual  indulgence. 


PROVERBS.  407 

23.  Buy  the  truth ;  spare  no  pains  nor  cost  to  obtain  the  knowledge 
of  what  is  trne  and  right,  and  hold  it  fast. 

27.  —  deep  pit;  — iutrro)n  ivell ;  from  which  one  can  with  difficulty 
escape,  when  he  has  fallen  into  it. 

28.  — Ueth  in  wait.  See  chap.  vii.  12.  — increaseth ;  i.e.,  to  the 
number  of  those  whom  she  has  already  made  her  prey. 

29.  —  without  cause ;  i.e.,  not  in  the  just  and  necessary  defence  of 
himself  or  his  country. 

30.  —  go  in  ;  i.e.,  to  the  place  where  mixed  wine  is  kept.  —  mixed 
wine;  i.e.,  spiced,  strong  wine. 

34.  —  midst  of  the  sea;  i.e.,  in  a  ship  in  the  midst  of  the  sea.  — top 
of  a  mast.  As  the  comparison  holds  good  in  several^particulars,  there 
is  some  doubt  as  to  that  which  was  intended  by  the  poet ;  whether  he 
refers  to  the  stupidity  and  senselessness  of  danger  which  are  tlie  con- 
sequence of  intoxication,  or  to  the  giddy  feelings  of  the  persons  intoxi- 
:ated,  when  their  heads  swim,  and  they  feel  as  if  they  were  tossed 
about  by  the  rolling  waves  of  the  sea. 

35.  Here  the  drunkard  is  represented  as  using  the  language  which 
corresponds  to  his  senselessness  and  stupidity.  "  I  cannot  deny  that 
I  expose  myself  by  my  drunkenness  to  various  abuses  and  injuries. 
But  I  was  not  sensible  of  them  at  the  time,  nor  do  I  now  feel  much 
harm  from  them."  —  When  shall  I  aicaJce  ?  i.e.,  oh  that  I  could 
rouse  myself  from  my  state  of  languor  and  stupidity  !  I  would  again 
seek  wine. 

Chap.  XXIV. 

1,  —  envious  of  wicked  men ;  let  it  not  disturb  thy  tranquillity  to  see 
men  thrive  who  are  bent  upon  wickedness.  —  to  be  with  them;  i.e.,  as 
a  companion  and  a  partaker  of  their  profitable  crimes.  (Comp.  chap, 
xxiii.  17.)  • 

5.  —  is  strong.     Comp.  Eccl.  ix.  14-16. 

6.  Comp.  chap.  xx.  18. 

7.  —  too  high ;  i.e.,  so  that  he  cannot  attain  it,  and  is  ashamed  to 
speak  at  the  gate,  i.e.,  in  the  place  of  judgment,  or  in  public. 

8.  — deviseth  to  do  evil,  &c. ;  i.e.,  a  contriver  of  unjust,  malicious 
plans  shall  be  hated  (comp.  chap.  xiv.  17),  and  branded  with  an 
odious  name. 

9.  —  is  sin,  &c.  The  meaning  of  this  verse  seems  to  be,  that  the 
purpose  of  evil,  before  it  breaks  forth  into  action,  is  sinful  in  the  sight 
of  God  ;  but  that  the  bold  and  obstinate  offender  is  not  only  offensive 
to  God,  but  odious  to  men. 

10.  — faint,  &c. ;  i.e.,  when  courage  or  hope  is  lost,  all  is  lost. 

12.  —  ive  knew  it  not;  it  is  no  excuse  to  say,  that  you  are  ignorant 
of  the  guilt  or  innocence  of  the  accused,  or  that  you  knew  not  but 
that  he  was  justly  condemned,  unless  you  have  taken  all  possible  pains 
to  discover  the  truth  in  relation  to  the  case. 

13.  Eat  honey;  this  is  said  merely  to  illustrate  the  following  verse 
by  an  implied  comparison. 

16.  — fall  seven  times  ;  i.e.,  though  h.e  repeatedly  fall  into  calami- 
ties.    — fall  into  mischief;  and  not  rise  again. 

17.  Rejoice  not,  &c.     Comp.  Job  xxxi.  29. 


408  NOTES. 

18.  —  turn  awaij  his  anger,  &c.  ;  perhaps,  and  inflict" it  upon  thee. 

20.  —  lamp.     See  cliap.  xx.  20,  and  the  note. 

21.  — and  the  king ;  whom  the  Orientals  regarded  as  the  vicegerent 
of  God,  standing  in  a  near  and  peculiar  relation  to  him,  called  his  son, 
&c.  — given  to  change;  fond  of  revolution,  disobedient  and  rebellious 
subjects,  disorganizers. 

22.  —  coming  from  both;  namely,  God  and  the  king.  — in  a  moment. 
See  the  note  on  Job  ix.  5 ;  or  Gesen.  Lex.  on  >'l°i. 

-    T 

23.  These  also  are  words  of  the  wise.  These  words  probably  have 
relation  to  chap.  xxii.  17,  and  intimate  that  the  proverbs  from  ver.  23 
to  the  end  of  this  chapter  are  an  appendix  to  those  mentioned  in  chap, 
xxii.  17.  * 

26.  — giveth  a  right  answer ;  i.e.,  the  judge  who  gives  correct  decis- 
ions ;  perhaps,  others  who  give  a  good  answer.  — Kisseth  the  lips; 
i.e.,  gains  good-will,  makes  himself  beloved. 

27.  — build  thy  house;  "do  every  thing  in  oi'der  ;  and  first  mind 
those  things  which  are  most  necessary,  contenting  thyself  with  a 
little  hut  in  the  field,  till  thou  hast  gotten  an  estate  by  a  careful  im- 
provement of  thy  pasturage  and  thy  tillage  ;  and  then  it  will  be  timely 
enough  to  build  thee  an  house,  and  to  bring  a  wife  into  it." —  Patrick. 

29.  Comp.  chap.  xx.  22. 

Chap.  XXV. 

1.  —  men  of  Hezekiah;  i.-e.,  literary  men  whom  Hezekiah  appointed 
for  the  purpose.  The  title  in  which  these  words  are  contained  is  pre- 
fixed to  the  collection  of  proverbs  extending  to  chap,  xxx.,  which 
the  learned  men  of  Hezekiah  copied  from  larger  collections,  or  from 
books  in  which  they  were  scattered. 

2.  —  to  conceal  a  thing ;  to  hide  from  hmuan  eyes  the  reasons  of  his 
purposes  and  proceedings.  —  search  out  a  matter;  i.e.,  when  they 
decide  and  decree  nothing  until  they  have  made  the  most  careful 
examination,  so  as  to  be  able  to  give  the  clearest  reasons  for  their 
proceedings. 

3.  —  unsearchable  ;  men  in  general  are  unable  to  penetrate  the  pur- 
poses and  designs  of  kings. 

4.  5.  "  You  cannot  have  a  pure  silver  vessel,  till  you  have  puri- 
fied the  silver ;  and  no  nation  can  have  a  king  a  public  blessing,  till 
all  bad  counsellors,  wicked  and  interested  ministers,  and  sycophants, 
are  banished  from  the  court  and  cabinet." 

6,  7.     Comp.  Luke  xiv.  10. 

8.  Go  not  forth,  &.c. ;  i.e.,  to  the  gates  where  the  courts  of  law  were 
usually  held. 

9.  —  another's  secret ;  not  even  the  heat  of  contention  with  an  oppo- 
nent will  justify  the  retelation  of  his  secret  which  may  have  been 
intrusted  to  you. 

11.  —  in  Jigured-icork,  &c.  The  illustration  seems  to  be  borrowed 
from  a  rich  garment,  on  which  were  embroidered  apples  of  gold 
among  silver  figures.     (So  Bertheau.) 

13.  —  cold  of  snow,  &,c.  There  can  be  little  doubt  that  the  use  of 
snow  in  cooling  drinks  is  referred  to. 


PROVERBS.  409 


14.  — falsdij  hoasteth  of  giving ;  i.e.,  makes  many  promises  of  wliat 
lie  will  give  which  he  never  performs. 

15.  —  hreaheth  bones ;  i.e  .  melts  the  heart  as  hard  as  a  bone  ;  as  we 
say,  as  a  stone. 

16.  This  verse  may  bp  regarded  as  a  separate  precept,  inculcating 
moderation,  especially  ia  ihings  which  TxXC  pleasant,  or  merely  as  an 
illustration  of  ver.  17. 

18.  A  baitle-liawmoT.  &c. ;  i.e.,  equally  pernicious  and  destructive. 

20.  --  vincyor  vpovi  nitre;  which  causes  it  to  eflervesce,  and,  as  it 
were,  irritates  it.  Nitre  here  probably  denotes  a  mineral  alkali,  the 
natron  of  the  /noderns,  or  Egyptian  nitre,  which,  being  mingled  with 
oil,  is  still  used  for  soap. 

22.  —  coals  of  fire  upon  his  head.  This  expression  seems  most 
naturally  to  denote  tliat  which  causes  the  most  intense  pain,  thiit 
which  is  insupportable.  The  meaning  seems  to  be,  that,  by  returning 
good  for  evil,  the  evil-doer  will  be  overwhelmed  with  remorse  and 
shame. 

23.  — briiigeth  forth  rain;  covers  the  face  of  the  sky  with  black 
clouds,  full  of  rain;  so  a  backbiting  tongue  causes  indignation  in  him 
who  is  slandered,  which  may  be  the  cause  of  punishment  to  the  slan- 
derer. 

28.  —  troubled  fountain,  —  corrupted  spring.  It  is  as  melancholy  and 
discouraging  a  circumstance  to  see  a  good  man,  who  is  the  source  of 
much  good  to  his  tellow-men,  liiU  into  ruin  through  the  arts  of  the 
wicked,  as  it  is  to  tlie  weary,  thirsty  traveller  to  find  a  fountain  or  a 
spring  trampled  upon  and  polluted,  so  as  to  be  unfit  for  use.  It  seems 
to  be  more  agreeable  to  the  use  of  the  word  t273  to  understand  it  as 

denoting  falling  info  ruin  or  cahmity,  not  voluntarily  succumbing,  and 
yielding  to  the  persuasions  of  the  wicked.  Possibly,  however,  it  may 
mean  to  vacilhte,  in  a  moral  sense. 

27.  —  So  the  search  of  high  things  is  iceariness.  High  things,  a 
rendering  based  on  a  disregard  of  the  Hebrew  points,  may  denote 
difficult  questions  respecting  Providence,  or  other  subjects  of  human 
investigation ;  in  which  case,  the  meaning  will  be  similar  to  that 
of  the  observation  in  Ecclesiastes,  that  much  study  is  a  weariness 
of  the  flesh.  Or,  high  things  may  denote  worldly  honors ;  in  which 
case,  the  line  will  relate  to  the  cares  and  A^exations  which  attend  the 
pursuit  of  honor.  In  the  original,  there  is,  I  think,  a  sort  of  play  upon 
words,  using  the  same  word  twice  in  the  line  vdth  an  altered  significa- 
tion. The  word  rendered  high  things  denotes  high,  honorable^  glorious, 
and  also  heavg.  An  imperfect  imitation  of  the  line  in  English  would 
be,  The  search  of  weighty  things  is  weighty ;  weighty  being  understood, 
in  the  first  case,  in  the  sense  of  important,  and,  in  the  second,  in  that 
of  heavy.  The  verse  is  rendered  in  the  sense  which  I  have  assigned 
to  it  by  Coverdale  :  "  Like  as  it  is  not  good  to  eat  much  honey,  even 
so  he  that  will  search  out  high  things,  it  shall  be  too  heavy  lor  him." 
The  supply  of  a  negative,  as  in  the  common  version,  appears  to  me  to 
be  inadmissible.  Gesenius,  transferring  a  Hebrew  letter  from  the  end 
of  one  word  to  the  beginning  of  another,  translates,  So  the  search  of 
glory  is  without  glory.  But  this  negative  use  of  y2  in  such  a  position  is 
hardly  justified  by  usage. 


410  NOTE  S. 


Chap.  XXVI. 

1.  — snoio,  &c. ;  i.e.,  unseasonable  and  incongruous.  — fool;  i.e., 
one  who  by  his  folly  or  wickedness,  or  both  united,  makes  a  bad  use 
of  power. 

'I.  —  shall  not  come ;  shall  not  take  effect,  or  fall  upon  him  against 
whom  it  is  uttered,  but  be  dispersed  into  the  air,  as  the  birds  men- 
tioned fly  away,  no  one  knows  whither. 

4.  —  according  to  hisfolljj.  Some  suppose  the  meaning  of  ver.  4  and 
5  to  be,  that,  according  to  circumstances  and  the  nature  of  his  folly, 
a  fool  should  or  should  not  receive  any  answer.  It  seems  to  me  that 
the  meaning  is  best  elicited  by  understanding  the  phrase  according  to  his 
foltg  in  difierent  senses.  In  the  lirst  case,  Answer  not  in  the  manner  of 
the  fool ;  in  the  second,  Answer  him  in  the  manner  which  hisfolli/  demands. 
"  If  the  fool  boast  of  himself,  do  not  answer  him  by  boasting  of  thy- 
self. If  he  rail  and  talk  passionately,  do  not  thou  rail  and  talk 
passionately  too.  If  he  tell  one  great  lie,  do  not  thou  tell  another  to 
match  it.  If  he  calumniate  thy  friends,  do  not  thou  calumniate  his. 
If  he  banter,  do  not  answer  him  in  his  own  language,  lest  thou  be  like 
him."  —  Henry.  But  answer  in  such  a  manner  as  his  folly  demands, 
as  is  adapted  to  expose  it  and  convince  him  of  it,  and  leave  hira 
nothing  to  say  for  himself,  lest  he  be  wise  in  his  own  conceit. 

6.  —  heciitteth  off  the  feet ;  i.e.,  he  fails  in  the  object  of  the  mission, 
as  sui'ely  as  if  he  should  cut  off  the  feet  of  the  persons  sent. 

7.  — hang  loose;  like  a  bucket  in  a  well,  and  serve  no  purpose. 
The  rendering  which  I  have  adopted  seems  best  supported.  (See 
Gesenius  ad  verb.)     Tor  a  different  rendering,  see  Piirst's  Lexicon  ou 

T  T 

8.  —  bindelh  a  stone,  &c. ;  i.e.,  it  is  as  absurd  to  expect  any  good 
consequence  from  bestowing  honor  on  a  fool  as  to  expect  a  stone  to 
do  execution  when  it  is  bound  to  the  sling.  Otherwise,  as  he  who  puttefh 
a  purse  of  gems  on  a  heap  of  si  ones ;  i.e.,  honor  is  as  ill  placed  in  his 
hands  as  gems  upon  a  heap  of  common,  worthless  stones. 

9.  —  a  thorn,  &c.  He  injures  himself  and  others  by  the  ill  use  he 
makes  of  it,  as  one  would  by  brandishing  a  thorn-bush  up  and  down, 
at  random. 

10.  As  an  archer,  &c.  The  meaning  seems  to  be,  that  the  man  who 
hires  fools  or  chance  wayfarers  does  as  careless  and  inconsiderate  a 
thing  as  the  archer  who  should  shoot  at  random  at  everybody  and 
every  thing. 

12.  —  of  a  fool;  i.e.,  who  may  become  sensible  of  his  folly,  and 
willing  to  receive  instruction, 

13.  —  lion,  &,c.  He  is  frightened  from  real  duties  by  fancied  diffi- 
culties. 

14.  —  tnrneth,  &c. ;  i.e.,  backward  and  forward,  without  leaving 
them ;  so  the  sluggard  lies  in  his  bed  on  one  side  till  he  is  weary  of 
that,  and  then  turns  to  the  other,  but  still  is  in  his  bed. 

16.  7'he  sluggard,  &c.  Taking  no  pains  to  inform  himself,  and  of 
course  ignorant  of  the  difficulties  which  attend  an  opinion  or  a  deter- 
mination, he  takes  himself  to  be  wiser  than  others. 

17.  —  a  dog  by  the  ears;  i.e.,  he  incurs  much  danger,  without  neces- 


PROVERBS.  411 


sity,  or  tlie  possibility  of  advantage.  Travellers  in  the  East  speak  of 
the  wild  and  tierce  character  of  tlie  dt^gs  in  tiiat  region. 

18.  As  a  madman ;  as  dangerous  and  as  much  to  be  shunned  as  a 
madman.     Otherwise,  as  a  jester,  &e. 

22.  See  chap,  xviii.  8. 

26.  Though  he  may  for  a  time  conceal  his  maliciours  feelings,  yet 
the  time  will  come  when  his  malice  shall  be  publicly  known,  and  re- 
ceive tlie  pvmishnient  which  it  deserves. 

27.  —  di;/(/'th  a  pit ;  i.e.,  lays  a  plot  for  the  injury  of  another.  The 
metaphor  is  drawn  from  the  practice  of  hunters,  who  used  to  dig  deep 
pits,  and  then  cover  them  with  bushes,  earth,  &c.,  that  wild  beasts 
might  fall  into  them.  —  roUeth  a  stone;  i.e.,  up  a  steep  place  in  order 
that  it  may  crush  another. 

28.  —  those  whom  it  imundeth;  i.e.,  because  the  slanderer  is  conscious 
of  having  incuiTed  the  enmity  of  the  slandered. 

Chap.  XXVII. 

3.  —  a  fool's  wrath.     See  chap.  xvii.  12. 

4.  —  overwhelminrj ',  literally,  an  overjiowuuj.  —  jealoiisy.  Comp. 
chap.  vi.  34,  35.  These  proverbs  apply  with  still  greater  force  to 
Oriental  countries  than  to  our  ov.-n. 

5.  —  love  kept  concealed;  i.e.,  which  does  not  manifest  itself  in  giv- 
ing needful  reproof,  and  in  care  for  the  moral  weltare  of  a  friend. 

8.  As  a  bird,  &c.  As  a  bird  that  forsakes  its  nest  exposes  itself 
to  danger,  and  cannot  easily  settle  again,  so  he  whose  levity  or  discon- 
tent makes  him  rashly  leave  his  country  or  trade  or  oflfice,  Avherein 
he  was  well  placed,  too  often  undoes  himself,  but  rarely  mends  his 
condition. 

10.  And  go  not  into  thy  brother's  house;  i.e.,  by  fidelity  in  friendship, 
acquire  such  faithful  friends,  that  it  shall  not  be  necessary  to  repair  to 
a  brother. 

11.  —  that  reproacheth  me;  i.e.,  with  want  of  care  for  my  child,  on 
account  of  his  unworthy  conduct. 

12.  Comp.  chap.  xxii.  3. 

13.  See  chap,  xx,  16,  and  the  note. 

14.  To  him;  i.e.,  who  blesses  his  neighbor,  &c.  His  neighbor  will 
regard  this  kind  of  blessing  as  no  better  than  a  curse.  He  will  sus- 
pect the  sincerity  of  it.  There  is  an  Italian  proverb,  "  He  who  praises 
you  more  than  he  was  wont  to  do  has  either  deceived  you,  or  is  about 
to  do  it.'' 

15.  Comp.  chap.  xix.  13,  and  the  note. 

16.  —  oil,  &c. ;  which  is  too  slippery  to  be  held  fast.  So  the  quar- 
relsome wife  cannot  be  restrained.     J4"ip,  to  meet,  to  come  upon ;  in  this 

case,  to  take  hold  of. 

17.  —  sharpeneth  the  face ;  i.e.,  the  looks,  the  countenance.  This 
may  be  understood  as  expressing  the  idea,  that  by  conversation  and 
discussion  one  man  may  quicken  and  invigorate  the  mental  faculties 
of  another.  But  there  is  considerable  reason  for  supposing  that  the 
face  is  here  regarded  as  the  seat  of  anger ;  in  which  case,  to  sharpen  the 
face  will  denote  to  inflame  the  anger,    (Comp.  Job  xvi.  9,  and  the  note.) 


412  NOTES. 


19.  So  doth  the  heart  of  man  to  man.  These  words  have  been  under- 
stood in  various  ways.  They  awe  commonly  understood  as  denoting, 
that  as  tliere  is  a  resemblance  between  the  face  of  a  man  and  the  re- 
flected image  of  it  in  the  water,  so  there  is  a  resemblance  between  one 
man's  heart  and  another's,  so  that  in  many  cases  we  may  judge  of  others 
by  ourselves.  Otherwise,  as  the  water  is  a  looking-glass,  in  which  v.e 
may  see  our  faces  by  reflection,  so  the  heart  or  conscience  is  a  mirror, 
in  whicli  the  character  of  the  man  may  be  discerned.  Otherwise,  as 
every  man  will  find  reflected  in  the  water  such  a  countenance,  wiiether 
som-  or  smiling,  as  he  brings  when  he  looks  into  it,  so  he  ouglit  to 
expect  no  other  dispositions  and  feehngs  from  others  than  those  whicli 
he  exercises  toward  them.     Love  wins  love,  &c. 

20.  —  the  e/jes  of  man.  The  eyes  here  denote  not  merely  curiosity, 
but  the  desires  generally.     (Comp.  Eccl.  i.  8;  iv.  8.) 

21.  So  let  a  man  he ;  i.e.,  let  him  take  care  not  to  be  deceived  by  flat- 
tery, but  consider  who  it  is  tliat  gives  praise,  what  may  be  the  motive, 
and  how  far  it  is  deserved, 

23-27.  "  These  verses  recommend  th.e  advantages  of  private  life  ; 
and  show  that  diligence  in  rural  employments,  and  the  plenty  ob- 
tained by  it,  are  more  conducive  to  true  happiness  than  the  unstable 
and  uneasy,  though  splendid,  possessions  of  wealth  and  authority. 

24.  —  riclies.  The  term  here  seems  to  denote  tliat  kind  of  wealth 
which  may  be  treasured  up,  such  as  money,  garments,  &c.,  in  distinc- 
tion from  herds,  lands,  &c.  —  the  croicn ;  i.e.,  royal  or  princely  dig- 
nity. 

2G.  —  the  price  of  thy  field;  i.e.,  that  with  which  you  may  purchase 
land. 


Chap.  XXVIII. 

1.  "An  evil  conscience  makes  men  timorous  and  cowardly,  like  a 
foint-hearted  soldier  who  runs  away  at  the  appearance  of  an  enemy, 
and  never  so  much  as  looks  back  to  see  whether  he  pursue  him." 
—  Patrick. 

2.  —  transfjression ;  perhaps  rebellion ;  —  many  are  its  rulers.  This 
may  denote  rulers  following  each  other  in  rapid  succession,  and  by  con- 
tinual revolution;  or  rulers  exercising  authority  at  the  same  time,  in 
rebellion  against  the  legitimate  king.  —  the  prince.  This  word  is  im- 
l)lied  in  the  parallel  line. 

3.  Is  a  siceepinf)  rain ;  which,  instead  of  refreshing  the  corn,  as  gen- 
tle showers  do,  beats  it  down  and  lays  it  flat,  so  that  it  can  never  re- 
cover, and  a  tamine  comes  upon  the  land.  "  This  is  especially  true  in 
the  East.  There  places  are  often  sold  by  the  needy  government  to 
the  highest  bidder,  who,  not  knowing  how  soon  another  may  bid  higher 
for  his  place,  makes  the  most  of  his  time  to  remimerate  himself,  un- 
scrupulous as  to  the  means." 

4.  — praise  the  loirked ;  i.e.,  their  conduct  encourages  and  virtually 
connnends  the  wicked. 

5.  —  understand  not  equity ;  i.e.,  discern  not,  or  feel  not  the  force  of, 
moral  distinctions ;  their  consciences  are  weak  or  dead  ;  their  corrupt- 
tions blind  their  eyes,  and  fill  them  with  prejudices;  and,  because  they 


PROVERBS.  413 

do  evil,  they  hate  the  light.    — all  things;  i.e.,  relating  to  equity  or 
moral  conduct. 

8.  Gathereth  it  fur  him,  &c. ;  i.e.,  by  the  wise  retributions  of  Heaven, 
it  passes  into  the  hands  of  one  who  will  make  a  good  use  of  it.  (Comp. 
cliap.  xiii.  22;  Job  xxvii.  17.) 

9.  —  turueth  uuxtj  his  ear,  «S:c.  He  that  refuses  to  hearken  unto  God 
and  to  obey  his  laws  deceives  himself,  if  he  thinks  by  his  prayers  to 
please  him,  and  make  amends  for  his  crimes  ;  for  God  will  be  so  tar 
from  hearkening  to  him,  that  he  will  abominate  such  prayers  as  tend 
to  nothing  but  to  make  God  a  partner  with  him  in  his  sins. 

11.  —  icill  search  him  through;  i.e.,  he  look  tlirough  all  his  vain  show, 
and  easily  discover  and  make  it  appear  what  lie  really  is. 

12.  — rejoice;  i.e.,  in  the  possession  of  authority  and  high  station, 
as  is  suggested  by  the  antithetical  line.  — great  glorying;  i.e.,  instead 
oi'  hiding  themselves,  as  in  the  antithetical  line,  men  go  about  exulting  in 
tlieir  safety,  wealth,  and  prosperity.  —  hide  tliemselves;  from  a  feel- 
ing of  gloom,  and  from  regard  to  their  safety,  they  conceal  themselves, 
their  wealth,  ornaments,  tJcc. 

13.  —  covereth  his  sins.     See  Ps.  xxxii.  3-5. 

14.  — feareth  always ;  namely,  to  displease  God,  or  to  incur  the  evil 
consequences  of  sin.     (Comp.  chap.  xiv.  16.) 

15.  —  a  needy  people ;  who  have  little  to  satisfy  his  cupidity,  and  from 
their  weakness  are  sure  to  be  oppressed  by  him. 

16.  —  great  in  oppression ;  and  thus  has  a  short  reign,  as  is  to  be 
understood  from  the  antithetical  line. 

17.  —  stay  him ;  i.e.,  to  afford  him  aid,  or  prevent  his  fleeing  into  the 
grave.  The  idea  seems  to  be  that  the  murderer  deserves  death.  —  the 
pit;  i.e.,  the  grave. 

18.  —  at  once ;  i.e.,  suddenly  and  unexpectedly. 

19.  —  bread  enough  ;  — poverty  enough.  This  rendering  imitates  the 
pointed  correspondence  or  rather  identity  of  the  Hebrew  words. 

20.  — faithful  man  ;  i.e.,  to  his  promises,  engagements,  &c.  —  maheth 
haste  to  be  rich ;  i.e.,  not  being  a  faithful  man,  as  in  the  antithetical 
line. 

21.  — for  a  piece  of  bread,  &c.  Though  at  the  first  the  partial  judge 
could  not  be  bribed  without  a  great  sum  of  money,  yet,  when  he  has 
once  vitiated  his  conscience  and  accustomed  himself  to  take  bribes,  he 
will  at  last  sell  a  decision  for  the  smallest  advantage. 

22.  —  evil  eye;  i.e.,  a  sordid,  covetous,  uncharitable  disposition. 
(Comp.  chap.  xxii.  9;  xxiii.  6.) 

24.  —  no  transgression  ;  under  the  plea,  perhaps,  that  all  will  be  his 
at  last.  —  is  the  compjanion  of  a  robber ;  i.e.,  deserves  to  be  classed  with 
robbers. 

25.  —  strife ;  which  involves  him  in  expense  and  losses,  as  is  to  be 
inferred  from  the  antithetical  line. 

26.  —  his  own  understanding.  Comp.  chap.  iii.  5-7.  —  is  a  fool ; 
liis  self-confidence  and  rashness  lead  him  into  misfortunes,  from  which 
he  who  icalketh  icisely  is  delivered. 

27.  — hideth  his  eyes ;  i.e.,  turns  them  away  from  the  petition  and 
miseries  of  the  poor.  —  many  a  curse;  i.e.,  from  God.  (Comp.  chap, 
in.  33;  Mai.  ii.  2.) 

28.  Comp.  ver.  12. 


414  NOTES. 


Chap.  XXIX. 

1.  —  hardeneth  his  nech;  i.e.,  continues  refractory  or  disobedient; 
a  metaphor  drawn  from  stubborn  oxen,  which  refuse  to  submit  to  the 
yoke. 

2.  —  are  powerful ;  ,1^'^,  though  it  does  not  signify  to  be  in  author- 
ity in  the  sense  of  ruling,  does  sometimes  mean  to  be  great  in  power 
or  influence.  (See  Job  xxxiii.  12.)  This  meaning  suits  the  connec- 
tion better  than  the  rendering  increase.    (Comp.  xi.  10;  xxviii.  12,  28.) 

3.  —  rejoiceih  his  J'aiher ;  i.e.,  by  his  success  in  life,  as  is  implied  in 
the  antithetical  clause. 

4.  —  receiveth  gifts  ;  i.e.,  as  bribes. 

5.  — for  Ids  feet;  i.e.,  of  his  neighbor. 

6.  — there  is  a  snare;  in  which  he  will  be  caught,  and  brought  to 
ruin. 

7.  —  discerneth  not  Jcnowlcdge ;  i.e.,  he  has  no  true  knowledge ;  he  is 
not  imbued  with  the  principles  of  equity,  and  pays  no  regard  to  them 
in  his  decisions. 

8.  Scoffers,  &,c. ;  i.e.,  they  who  deride  religion  and  positive  laws. 
—  aflame;  excite  tumults  and  commotions. 

9.  Whether  he  rage  or  laugh,  &c. ;  i.e.,  whether  he  take  the  serious 
or  the  jocular  way  of  dealing  with  him,  whether  he  be  severe  or 
pleasant  with  him,  there  will  be  no  end  to  the  controversy ;  the  fool 
will  answer,  object,  excuse,  &c.,  and  have  the  last  word.  Or  the 
meaning  may  be,  that  the  fool  may  rage  or  laugh  without  coming  to  a 
settlement  of  the  dispute. 

10.  —  hateth  the  upright ;  who  disapprove  and  oppose  his  evil  de- 
signs. 

11.  —  his  anger;  so  the  Septuagint,  Syriac,  and  Chaldaic;  more 
literally,  his  spirit,  as  it  is  rendered  in  chap.  xxv.  28,  where  a  similar 
sentiment  is  expressed. 

12.  —  listen;  i.e.,  lend  his  ear  to  calumniators  and  flatterers.  This 
verse  is  well  explained  by  Ecclus.  x.  2:  "As  the  judge  of  the 
people  is  himself,  so  are  his  otiicers  ;  and  what  manner  of  man  the 
ruler  of  the  city  is,  such  are  all  they  that  dwell  therein." 

13.  The  poor  man  and  the  oppix'ssor,  &c.  Comp.  chap.  xxii.  2,  which 
contains  a  similar  sentiment.  — enlighteneth,  &c.  ;  he  is  the  author  of 
light  and  life  to  both. 

18.  —  no  vision  ;  i.e.,  prophetic  vision,  or  all  that  instruction  which 
it  was  the  office  of  a  prophet  to  give  to  tlie  people. 

19.  —  l>y  words.  "  A  slave,  and  he  that  is  of  a  servile  nature,  is  not 
to  be  amended  by  reason  and  persuasions,  no,  nor  by  reproofs  or 
threats  ;  for  though  he  liear,  and  understand  too,  what  you  say,  yet 
lie  will  not  obey  till  he  be  forced  to  it  by  blows."  —  Patrick. 

20.  Comp.  chap.  xxvi.  12.  "  Seest  thou  a  man  that  is  forward  to 
speak  to  every  matter  that  is  started,  and  affects  to  speak  first  to  it, 
to  open  it  and  speak  last  to  it,  to  give  judgment  upon  it,  as  if  he  were 
an  oracle  1  Tiiere  is  more  hope  of  a  modest  fool,  who  is  sensible  of 
his  folly,  than  of  such  a  self-conceited  one."  —  Henry. 

21.  —  become  a  son ;  he  will  presume  upon  the  indulgence  of  his 


PROVERBS.  415 

master,  take  tlie  liberties  of  a  son,  conduct  himself  as  if  he  one  da^ 
expected  to  be  master. 

23.  Conip.  cliap.  :s^.  33 ;  Matt,  xxiii.  12 

24:.  —  hatcih  liiiiis(^;  i.e.,  by  bringing  ruin  upon  himself,  he  acts  as 
though  he  hated  himself.  —  inaketh  no  discovery ;  i.e.,  he  hearcfh  the 
curse  imprecated  upon  liiin  as  a  witness,  if  he  do  not  speak  the  truth  ; 
but,  ratlier  than  acknowledge  his  own  participation  in  the  theft,  he  in- 
curs tlie  guilt  of  perjury.     (Lev.  v.  1.) 

26.  —  eirri/  mmis  jud(jme)ii,  &c.  This  may  denote  that  the  sentence 
which  the  ruler  gives  concerning  any  man's  cause  depends  upon  God, 
who  turns  the  hearts  of  rulers  as  the  rivers  of  water  are  turned. 
(Comp.  chap,  xvi  33;  xxi.  1.)  Or,  moi'e  generally,  that  every  man's 
condition  and  success  in  life  depend  more  upon  the  lavor  of  God  than 
upon  the  tiivor  of  a  ruler. 

Chap.  XXX. 

1.  "  This  chapter  contains  a  new  collection  of  pithy  sayings, 
which  some  fancy  to  be  Solomon's,  and  therefore  translate  the  two 
first  words  thus  :  '  The  words  of  the  collector  or  gatherer.'  But  why 
Solomon  should  call  himself  by  this  name,  and  also,  instead  of  the 
son  of  David,  style  himself  the  son  of  Jakeh,  seems  to  me  unac- 
countable. And  therefore  it  is  most  reasonable  to  follow  our  transla- 
tion, and  to  look  upon  this  chapter  as  a  fragment  of  some  wise 
sentences  delivered  by  one  whose  name  was  Agur,  and  his  father's 
name  Jakeh  ;  unless  we  will  conceive  that  this  son  of  Jakeh  (whoever 
he  was)  had  gotten  the  name  of  collector,  because,  though  he  was  a 
very  wise  man,  yet  he  composed  nothing  himself,  but  only  gathered 
out  of  other  wise  men's  works  such  instructions  as  he  thought  most 
profitable,  and  comprised  in  a  few  words  a  great  deal  of  sense."  — 
Patrick.  Or,  if  the  name  Agur  be  regarded  as  symbolical,  like 
Koheleth,  the  Preacher,  it  may  denote  an  assembler,  one  of  the  assemhlij, 
i.e.,  of  wise  men.  (Comp.  Eccl.  xii.  11.)  Itliiel,  a  name  denoting 
Gocl-with-me,  and  Ucal,  denoting  powerful,  were,  no  doubt,  sons  or  disci- 
ples of  Agur. 

Hitzig  and  Bertheau,  who  are  followed  by  Professor  Stuart,  have 
adopted  a  new  division  of  the  Hebrew  words  of  this  verse,  according 
to  which  the  sense  wall  be  very  difierent.  Thus  :  The  irords  of  Acjur, 
the  son  of  her  ichose  domain  is  Massa.  I  have  wearied  niyself  for  God  ;  1 
have  wearied  myself  J  or  God,  and  have  failed.  I  cannot  persuade  myself, 
that  JsiiUTQ  nnp'^""]Sj  literally,  the  son,  her  obedience  Massa,  could  have 

been  used  hy  tlie  writer  to  express  the  meaning,  the  son  of  her  xchose 
domain  is  Massa.  In  regard  to  the  latter  clause,  which  those  cntics 
read  thus,  '^;^^^^  h^  '^TT'^'^  hlS  "Tl^bip,  and  translate,  /  have  wearied 
myself  for  God ;  I  have  wearied  myself  for  God,  and  have  failed ;- — I  do 
not  believe  the  Avriter  would  have  used  ^J4  'in'^i*^,  without  an  inter- 

vening  preposition  to  denote,  /  have  ivcaricd  myself  for  God.  It  would 
rather  be,  0  God!  Neither  does  tlie  phrase,  i  have  wearied  myself  for 
God,  a}>pear  to  me  a  natural  one  to  express  the  meaning,  I  have 
wearied  mj'self  in  searching  out  the  nature  or  providence  of  God. 
Neither  is   the  meaning,  /  have  failed,  in  the  sense  in  which  those 


416  NOTES. 

critics  understcand  the  expression,  well  supported  by  Hebrew  usage. 
( See  the  Lexicons  on  n^S.)    As  to  the  rendering  which  I  have  adopted, 

it  is  indeed  singular  that  the  three  expression!^,  "  the  words,"  "  the 
prophecy,"  and  "the  inspired  utterance,"  should  be  used  to  denote 
the  same  thing.  Possibly  ^^J2  or  £ip  may  be  a  gloss  introduced 
into  the  text  from  the  margin. 

2.  —  ynore  stupid  than  any  man,  &G.  It  has  been  supposed,  that  the 
l)rofessions  of  ignorance,  in  ver.  2  and  3,  are  by  way  of  reply  to  his 
disciples  Ithiel  and  Ucal,  who  may  haA^e  ascribed  to  him  extraordinary 
knowledge,  or  have  come  to  him  with  hard  metaphysical  or  theo- 
logical questions.  But  it  is  quite  as  probable  that  Agur  speaks  of  his 
acquired  knowledge  and  attainments  with  such  humility,  by  way  of 
contrast  with  the  word  of  God  (ver.  5)  ;  i.e.,  that  truth  which  comes 
by  insiiiration,  or  which  God  has  spoken  or  may  speak  by  his  prophets. 
(Comp.  Amos  vii.  14,  15;  Jer.  i.  6 ;  Job  xxxii.  7,  8.) 

3.  —  loisdom  ;  i.e.,  philosophy  ;  that  wisdom  that  comes  by  study 
and  by  the  instruction  of  the  learned.  —  knoivledije  of  the  Most  Holy. 
Comp.  chap.  ix.  10.  The  meaning  seems  to  be,  that  he  had  not  a 
knowledge  of  the  deep  things  of  God,  his  purposes,  tlie  ways  of  provi- 
dence, &c.  (Comp.  Job  xi.  7.)  It  may  liave  been  part  of  "the  design 
of  this  profession  of  ignorance  to  rebuke  some  of  the  author's  con- 
temporaries, who  may  have  made  great  pretensions  to  knowledge 
of  things  human  and  divine. 

4.  The  design  of  tlie  questions  in  this  verse  seems  to  be  to  illus- 
trate man's  ignorance  of  the  works  and  the  ways  of  God  ;  to  show 
that  God  alone  is  wise,  and  that  man  must  depend  upon  him  for 
instruction.  (Comp.  Job  xxxviii.-xli.)  No  one  was  entitled  to  trust 
or  boast  of  his  knowledge  of  God  acquired  by  his  own  faculties, 
unless  he  could  show  that  he  had  obtained  it  by  ascending  to 
heaven,  &c. ;  or  unless  he  manifested  his  wisdom  and  power  by  doing 
such  wonderful  things  as  ascending  to  the  skies,  holding  the  wind,  &c. 
Koberts  quotes  as  Orientalisms  still  in  use,  "  Yes,  you  are  quite  sure; 
you  know  ail  about  it !  Have  you  just  returned  from  the  heavens  1'* 
—  "  Truly  he  has  just  finished  his  journey  from  above;  listen,  listen 
to  this  divine  messenger ! "  —  "  Our  friend  is  about  to  do  wonderful 
things :  he  has  already  cauglit  the  wind ;  he  has  seized  it  with  his 
hand."  (See  Roberts's  Illustrations,  ad  loc.)  —  What  is  his  name? 
i.e.,  by  what  name  is  the  wise  man,  tb.e  philosopher  called,  who  can 
do  or  explain  these  things  '?  —  his  son's  name ;  i.e.,  either,  what  is  the 
name  of  one  of  his  discii)les,  or  of  one  of  his  kindred, — his  son.  It 
is  an  emphatic  way  of  declaring  that  no  one  ever  heard  of  such  a  per- 
son.    (Comp.  Amos  vii.  14.) 

5.  Every  irord  of  God;  i.e.,  every  declaration,  promise,  and  pre- 
cept.    —  pure  ;  i.e.,  free  from  error  and  imperfection. 

6.  Add  not,  &c.     Comp.  Dent.  iv.  2. 

8.  — falsehood  and  lies.  These  words  may  refer  to  the  errors  of 
idolatry,  and  to  false  religious  oj>inions,  so  as  to  have  some  relation  to 
what  i)recedes.  (Comp.  Jer.  xviii.  15.)  Others  suppose  the  expres- 
sions to  refer  to  the  outside  show,  the  deceitful  promises,  of  mere 
wealth.,  station,  pleasure,  the  "  lying  vanities  of  life,"  so  as  to  have 
some  relation  to  what  follows  respecting  a  state  of  mediocrity. 


PROVERBS.  417 

9.  — violate  the  name,  &c. ;  viz.,  by  a  false  oath.  (Comp  Deut. 
viii.  11,  &c.)  It  has  been  observed  that  the  clanger  of  perjury  was 
greater  among  tlie  Jews  than  with  us,  as  their  custom  or  law  tendered 
an  oath  to  persons  suspected  or  accused  of  theft,  to  clear  or  purge 
themselves.     (See  Exod.  xxii.  8-11.) 

10.  Lest  he  curse  thee,  &,c.  The  consideration  of  the  temptations  of 
poverty  reminds  the  autlior  of  the  condition  of  tlie  poor  slave,  who 
was  probably  often  accused  upon  light  grounds,  and  thus  tempted  to 
perjure  himself,  or  incur  the  vengeance  of  a  too  rigorous  master. 
It  is  also  intimated  that  the  curse  imprecated  by  the  slave  upon  such 
a  careless,  inconsiderate  informer  might  take  effect,  not  being  cause- 
less. 

11.  In  this  and  the  following  verses,  the  author  points  out  four 
vices,  which  were  probably  the  prevailing  vices  of  his  time,  as  espe- 
cially to  be  detested  and  avoided ;  namely,  ingratitude  (especially 
filial  ingratitude),  hypocrisy,  pride,  and  oppression  or  extortion. 

13.  —  Iqffij  are  their  eyes,  &c.     Comp.  chap.  vi.  17,  xxi.  4. 

15,  16.  After  the  mention  of  four  detestable  things,  four  insatiable 
things  are  enumerated,  either  as  curious  in  themselves,  or  as  illus- 
trating the  insatiable  desires  of  man.  Gesenius,  Fiirst,  and  others 
suppose  that  an  imaginary  female  spectre  is  here  denoted,  which  sucks 
human  blood  and  is  insatiable,  like  El  Ghule  of  Arabian  superstition  in 
the  Thousand  and  One  Nights. 

17.  —  shall  pick  it  out,  &c. ;  i.e.,  they  shall  come  to  an  infamous  and 
miserable  end,  their  dead  bodies  being  unburied,  and  left  to  be  a  prey 
to  the  ravens  which  frequent  the  brooks  that  run  in  the  valleys  ;  and 
to  the  young  eagles,  which  shall  pick  out  those  eyes  in  which  their 
scorn  and  derision  of  their  parents  were  wont  to  appear.  Roberts 
observes  that  the  eye  is  the  first  and  favorite  part  attacked  by  birds  of 
prey,  as  is  seen  in  the  numerous  bodies  which  various  Eastern  super- 
stitions cause  to  be  exposed  to  birds  and  beasts,  "  The  crows  shall 
one  day  pick  out  thy  eyes,"  is  no  uncommon  miprecation  in  the  East. 

ly.  —  ti-ack  of  an  eayle,  &c.  "  As,  when  a  bird  hath  flown  through 
the  air,  there  is  no  token  of  her  way  to  be  found,  but  the  hght  air, 
being  beaten  with  the  stroke  of  her  wings,  and  parted  with  the  violent 
noise  and  motion  of  them,  is  passed  through,  and  therein  afterward  no 
sign  where  she  went  is  to  be  found."  —  Wisdom  v.  11.  —  upon  a  rock ; 
which  receives  no  mark  from  the  passing  of  a  serpent  over  it. 
—  a  ship,  &c. ;  that  passes  over  the  water,  and  leaves  no  trace  of  the 
keel  in  the  waves.  (See  Wisdom  v.  10.)  — track  of  a  man,  &c. 
The  first  three  things  are  designed  as  comparisons  to  illustrate  or 
satirize  the  last;  namely,  criminal  intercourse  with  a  maiden,  with 
which  no  one  is  acquainted  but  the  lovers  ;  while  she  is  reputed  a 
virgin,  and  conceals  her  wickedness  with  so  much  art,  and  assumes 
such  an  appearance  of  chastity  and  modesty,  that  it  is  as  imi^ossible 
to  discover  that  a  man  has  had  an  improper  connection  with  her, 
as  to  discover  tracks  left  by  an  eagle  in  the  air,  &c. 

20.  Such;  i.e.,  to  be  discovered  with  equal  difficulty.  —  She 
eats,  &c. ;  i.e.,  she  conceals  her  criminal  intercourse  by  a  ready  fiilse- 
hood,  as  one  would  do,  who,  desiring  to  conceal  that  he  has  eaten  any 
thing,  should  wipe  his  lips  and  deny  it. 

22.  —  a  servant  when  he  becometh  a  king,  as  sometimes  happens  under 

18* 


418  NOTES. 

the  despotic  governments  of  the  East,  is  of  all  others  most  insolent, 
imperious,  and  cruel.  There  is  a  German  proverb,  "  No  razor  shaves 
closer  than  when  a  boor  becomes  master."  — filled  with  bread.  This 
may  refer  to  a  conceited  fool,  whose  manners  in  his  prosperity  none 
can  bear ;  or  to  a  bad  man,  in  whose  hands  wealth  is  the  instrument 
of  o[)pression  and  mischief. 

28.  —  ichen  she  becometh  a  wife.  An  ill-natured  woman,  when  she 
p,ets  a  husband,  being  elated  with  her  new  dignity,  displays  all  those 
ill  Immors  which  for  her  own  ends  she  formerly  concealed.  She  is 
then  putted  up  and  imperious,  and  becomes  intolerable  to  her  own 
family,  and  to  her  relations  and  neighbors.  —  heir  to  her  jiiistress ;  i.e., 
succeeds  to  the  place  of  her  mistress  by  the  marriage  of  her  master. 
This  great  and  sudden  change  makes  her  intolerably  proud,  scornful, 
and  insolent. 

24-28.  The  four  following  animals  may  be  mentioned  merely  as 
curious  in  natural  history,  as  the  three  in  ver.  29-31.  Or,  if  they  are 
designed  to  teach  a  moral  lesson,  it  may  be  "that  we  should  not 
admire  bodily  bulk  or  beauty  or  strength,  or  value  l^ersons  for  that; 
but  judge  of  men  by  their  wisdom  and  conduct,  their  industry  and 
application  to  business,  which   are  characters   that   deserve   respect. 

2.  To  admire  the  wisdom  and  power  of  the  Creator  in  the  smallest 
and  most  despicable  animals,  in  an  ant  as  nmch  as  in  an  elephant. 

3.  To  blame  ourselves,  who  do  not  act  so  much  for  our  own  interest 
as  the  meanest  creatures  do  for  theirs."  —  Henry.  Umbreit  supposes 
the  verses  to  contain  a  satirical  reflection  upon  the  speculating  piiilos- 
ophers  of  the  time.  Instead  of  Yet  are  tlieij  wise,  instructed  in  wisdom, 
he  renders,  Yet  are  the//  loiser  than  the  wise;  i.e.,  the  learned  men. 

25.  —  their  food.  See  chap.  vi.  8,  and  the  note.  Comp.  Virg.  ^n., 
iv.  402. 

26.  The  conies.  The  shaphan,  for  which  we  have  no  English  name, 
probably  does  not  denote  tlie  conet/  or  rabbit.  The  most  satisfactory 
statement  on  the  subject  is  in  Wilson's  Lands  of  the  Bible,  &c.,  p.  27, 
&c.  Dr.  Wilson  gives  what  he  says  is  an  exact  representation  of  it 
in  the  natural  attitude.  He  says,  "  The  preparer  of  the  skin  mis- 
took it  for  a  rabbit,  though  it  is  of  a  stronger  l>uild,  and  of  a  duskier 
color,  being  of  a  dark  brown.  It  is  entirely  destitute  of  a  tail,  and  has 
some  bristles  at  its  mouth,  over  its  head,  and  down  its  back,  along  the 
course  of  which  there  are  traces  of  light  and  dark  shade.  In  its  short 
ears,  small,  black,  and  naked  feet,  and  ])()inted  snout,  it  resembles  the 
hedgehog."     (See  also  Kitto's  Cj'clopccdia  on  the  word  shaphan.) 

21.  — go  forth  in  bands;  i.e.,  as  a  well-ordered  host  to  war.  (See 
Joel  ii.  4-8.) 

28.  —  lizard.  This  small  animal  is  mentioned  as  frequenting 
houses  by  several  writers  quoted  by  Kosenmiiller.  "  Quid,  cum  me 
domi  sedentem  stellio  muscas  captans,  vel  aranea  retibus  suis  impli- 
cans,  saepe  intentum  facit?"  Augustin.  (Confess.,  lib.  x.  cap.  35. 
"  Sub  noctem  consincitur  exigua  qui\idam  lacerta  secundum  muros 
reptans  et  muscas  captans."  Bellonius,  Observ.,  lib.  ii.  cap.  15. 
—  seizes;  its  prey,  such  as  flies,  spiders,  &c.  — in  Icings'  palaces;  in 
pursuit  of  its  prey,  it  is  i)ermitted  to  go  into  the  palaces  of  kings ;  or 
it  has  such  ingenuity  that  ittiulers  them  with  impunity. 

31.  The  loin-girded  icar-horse ;   literally,  the  loin-girded ;   an  epithet 


PROVERBS.  419 

which  most  probably  denotes  the  horse,  as  equipped  for  war,  witli 
girths  and  buckles  around  the  loins,  a  species  of  ornament  frequently- 
seen  in  the  bas-reliefs  of  Persepolis,  as  Gesenius  observes.  By  others, 
the  epithet  is  supposed  to  refer  to  the  greyhound,  or  the  zebra,  or  the 
cock.  — icho  cannot  be  wifhsfood ;  i.e.,  marching  forward  like  a  hero, 
putting  down  all  his  enemies.  By  resorting  to  the  Arabic  sense  of 
u^p^N;,  Ave  may  obtain  the  meaning,  in  the  midst  oj  his  people;  i.e., 

surrounded  by  them,  and  smweying  them  with  pride  and  confidence, 
and  walking  before  them  with  an  air  of  majesty.  (See  Ges.  Lex.  on 
d^pX^i.)     But  this  resort  to  the  Arabic  word  for  "people,"  especially 

with  the  Arabic  article  prefixed,  seems  unjustifiable. 

32.  — lifting  thyself  up ;  i.e.,  either  in  pride  or  passion  or  prepara- 
tion to  do  an  injury.  —  hand  on  thij  mouth;  i.e.,  be  silent;  do  not  say 
a  word,  much  less  do  any  tiling  toward  the  accomplishment  of  it. 

33.  —  the  pressing  of  anger.  This  verse  I  have  rendered  literally. 
The  design  of  it  evidently  is  to  inculcate  forbearance,  composure, 
quietness,  in  opposition  to  the  hasty  expression  of  anger,  and  the 
utterance  of  provoking  language.  Instead  of  giving  way  to  anger, 
the  effort  should  be  to  repress  it.  (Comp.  chap.  xvii.  14.)  Or,  instead 
of  provoking  the  anger  of  another  by  reproaches,  we  should  endeavor 
to  repress  it  by  mildness. 

Chap.  XXXI. 

1.  Lemuel.  This  may  have  been  the  name  of  some  Arabian  or 
Edomitish  king.  There  is  no  evidence  that  it  was  one  of  the  names 
of  Solomon  ;  nor  has  any  good  reason  been  assigned  why  his  appro- 
priate name  should  not  have  been  given  him,  if  he  was  intended.  The 
name  denotes  either  God-ivith-them,  or  of  or  from  God. 

2.  —  son  of  mil  womb ;  very  dear  to  me,  as  my  own  son  ;  not  merely 
mine  by  adoption.  ^-  son  of  mij  voics ;  for  whom  I  made  so  many 
prayers  and  vows,  if  I  might  but  see  thee  come  safe  into  the  world, 
and  grow  up  to  be  a  man,  and  sit  upon  a  throne. 

3.  —  thy  strength.  The  original  term  denotes,  not  only  strength  of 
body  and  mind,  but  resources,  treasures,  &c.  — thy  ways;  i.e.,  thy 
course  of  life.  —  that  ichich  destroyeth  kings ;  i.e.,  an  improper  and  exces- 
sive intercourse  with  women,  which  has  frequently  led  to  the  over- 
throw of  the  most  powerful  monarchs,  especially  in  the  countries  of 
the  East. 

4.  —  to  drink  ivine ;  i.e.,  to  drink  it  to  excess.  It  is  of  more  import- 
ance for  kings  to  be  sparing  in  the  use  of  wine  than  for  the  miserable ; 
because  by  its  influence  the  former  forget  justice  to  others,  whilst  the 
latter  forget  their  own  misery. 

6.  Give  strong  drink,  &c.  If  the  liberal  use  of  wine  and  strong 
drink  is  to  be  allowed  to  any,  it  is  to  the  poor  and  miserable  rather 
than  to  rulers.  —  i-eady  to  perish  is  to  be  understood,  not  in  a  strict 
sense,  but  as  denoting  an  unfortunate,  poor,  miserable  man  (see  ver. 
7);  though  the  Jews  say  that  on  this  vei'&e  was  founded  the  practice 
of  giving  a-  stupefying  drink  to  condemned  prisoners  when  they  were 
going  to  execution,  us  they  did  to  the  Saviour. 


420  NOTES. 

8.  — for  the  dumb;  i.e.,  for  those  who,  through  incapacity,  like 
orphans,  or  through  fear  of  powerful  opponents,  aro  unable  to  defend 
their  own  cause. 

10-31.  It  seems  probable  that  this  description  of  a  good  wife  is  not 
a  continuation  of  the  discourse  of  Lemuel's  mother,  nor  a  description 
of  the  wife  of  a  king,  but  rather  a  distinct  composition,  and  perhaps  by 
a  different  hand.  It  consists  of  twenty-two  verses,  beginning  with  the 
letters  of  the  Hebrew  alphabet  in  consecutive  order;  the  first  with 
Aleph,  the  second  with  Beth,  &c.,  whence  Doderlein  calls  it  the 
golden  A  B  C  for  wives.  Henry  calls  it  the  looking-glass  for  ladies, 
into  which  they  should  look,  and  by  which  they  should  dress  them- 
selves. 

10.  —  capable  woman.  The  term  capable  expresses  the  idea  of  the 
original  better  than  viiiuous.  A  capable  as  well  as  a  virtuous  woman 
is  denoted,  as  is  evident  not  only  from  the  original  term  "^yj,  strength, 

i.e.,  capacitt/,  but  from  the  description  which  follows.  The  objection 
to  tlie  term  virtuous  is,  that  it  makes  the  idea  of  chastity  too  prominent. 
The  passage  is  a  delineation  of  the  ideal  of  a  Hebrew  liousewife. 

11.  —  trusteth,  &c. ;  i.e.,  for  the  prudent  and  faithful  management 
of  all  his  domestic  affairs.  —  of  gain;  i.e.,  by  her  industry  and  econ- 
omy her  husband  is  enriched  with  provision  for  tlie  family. 

12.  All  the  dags  of  her  life;  i.e.,  not  at  first  only,  or  now  and  then, 
by  fits  and  starts,  but  constantly  and  perpetually. 

13.  —  wool  and  flax.  It  is  well  known  tliat  the  most  noble  femalea 
among  the  Hebrews,  Greeks,  and  Romans  were  engaged  in  labors  of 
this  kind.  —  icorktth  ivillinglg,  &c. ;  more  literally,  icorketh  with  the  delight 
of  her  hands ;  she  makes  it  appear  that  her  work  is  not  her  drudgery, 
but  her  delight. 

14.  —  bringeth  her  food,  &c. ;  by  the  sale  of  her  homespun  commodi- 
ties, she  procures  provision  from  distant  places. 

IG.  ]iy  her  industry  and  economy,  she  not  only  provides  for  the 
household,  but  even  adds  to  her  husband's  possessions. 

17.  — girdeth  her  loins;  i.e.,  what  she  does  she  does  with  all  her 
might.     (See  the  note  on  Job  xii.  21.) 

18.  —  her  lamp  is  not  extinguished,  &c. ;  she  continues  her  labors 
beyond  the  close  of  the  day.  Of  course  the  expression  is  not  to  be 
understood  to  the  letter.  (Comp.  Virg.  ^En.  viii.  407,  et  seqq.)  Um- 
breit,  who  often  strains  his  ingenuity  to  find  a  new  meaning,  supposes 
the  expression  to  be  an  image  of  prosperity,  as  in  chap.  xiii.  9;  xx.  20. 

10.  —  the  spindle.  It  is  said  to  have  been  common  in  the  East  to 
draw  the  thread  from  the  distaff  with  one  hand,  and  to  twirl  the 
spindle  with  the  other. 

21.  — clothed  with  crimson;  i.e.,  not  only  protected  from  the  cold, 
but  even  splendidly  arrayed.     (Comp.  2  Sam.  i.  24.) 

23.  —  known  i)i  the  gates,  &c.  This  may  mean  that  he  is  distin- 
guished by  the  richness  of  his  dress,  which  his  wife  has  provided  for 
him  by  her  industry.  (Comp.  Hom.  Odys.,  vi.  60,  &c.)  Or  that  the 
husband  is  freed,  by  the  industry  and  good  management  of  his  wife, 
from  all  cares  but  those  of  pifblic  business. 

24.  —  linen  garments ;  probably  a  linen  under-garraent.  Adara 
Clarke  observes :  "  Some  such  garments  as  these  are  still  worn  by 


PROVERBS.  421 

ladies  in  India  and  China,  and  are  so  thin  and  transparent,  that  every 
part  of  the  body  may  be  seen  through  them.  I  have  many  represen- 
tations of  persons  clotlied  in  this  way  before  me,  both  of  tlie  Cliinese, 
the  Hindoo,  and  the  Malabar  ladies."  (See  also  Gesenius  ad  verb.) 
—  (/ird/cs.  Girdles  were  sometimes  of  so  rich  a  texture  as  to  be  con 
sidered  a  valuable  present. 

25.  Streivjth  and  honor  are  her  clothing ;  i.e.,  her  greatest  ornaments, 
however,  are  her  strong  and  active  mind,  her  honorable  conduct,  and 
her  good  name.  —  she  laugheth,  &c. ;  i.e.,  she  lives  in  tranquillity  ot 
mind ;  she  has  no  concern  about  want  or  trouble  in  future  time. 

26.  —  icith  icisdom ;  she  is  neither  silent  through  ignorance  or  sul- 
lenness,  nor  yet  full  of  vain  and  unprofitable  gossip.  Her  conversation 
is  wise  and  instructive.  —  kind  instruction  ;  she  is  ever  ready  to  give 
instruction  or  advice,  and  that  not  with  the  authority  of  a  dictator,  but 
with  the  affection  of  a  friend. 

27.  — u-a^s  of  her  household;  she  carefully  oversees  tlie  domestics 
and  laborers  of  her  family,  so  that  they  shall  have  their  allotted  work, 
and  attend  to  it  with  dihgence.  —  b'ead  of  idleness;  i.e.,  gotten  with- 
out labor.  In  connection  with  the  preceding  line,  the  sense  may  be, 
that  her  living  is  earned  by  her  domestics,  whom  her  activity  stimu- 
lates to  diligence. 

29.  Man}/  daughters;  i.e.,  many  women.  (Comp.  Gen.  xxxiv.  1; 
Ezek.  XXX.  18.) 

30.  Gmce;  i.e.,  gracefulness,  elegance  of  form  and  manners.  — de- 
ceitful; i.e.,  it  disappoints  expectation,  being  of  short  duration,  or 
unable  to  give  the  permanent  satisfaction  which  the  husband  promised 
himself  from  it.  —  vain  ;  i.e.,  like  a  breath,  a  vapor,  a  mist'  — perish- 
ing, soon  gone. 

31.  — Ji'uit  of  her  hands;  i.e.,  the  praise  which  she  has  well  earned 
by  her  labors.    —  the  gates;  i.e.,  the  places  of  pubUc  concourse. 


THE   END. 


>'v/ 


